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A 


Commentary  on . 
St.   Paul's  Epistle  to 
the  Romans  .     .    By 

JOSEPH     AGAR    BEET,    d.d. 


^<\\\\    ei 


NEW  YORK  THOMAS 
WHITTAKER  -*>  -* 
2  &*  3   Bible  House     1901 


^ 


NERA!. 

fkcC 


PREFACE 

THIS  volume  is  the  ninth  edition  of  a  work  which  has 
been  for  some  years  out  of  print.  Its  republication 
has  been  delayed  in  order  to  give  time  for  careful  reconsidera- 
tion of  the  whole  subject.  The  whole  has  been  rewritten  ; 
and  embodies  the  writer's  mature  thought  about  the  greatest 
work  of  the  greatest  of  the  apostles  of  Christ. 

My  purpose  in  writing  and  rewriting  is  identical  with  that  of 
the  epistle  annotated,  as  I  understand  it,  viz.  to  set  before  the 
readers  the  Gospel  of  Christ  as  Paul  understood  it,  in  order 
that  by  intelligent  faith  they  may  embrace,  or  embrace  more 
fully,  the  salvation  announced  by  Christ,  and  thus  find  in  Him 
eternal  life:  cp.  Jno.  xx.  31.  In  other  words,  my  aim  has 
been  to  bridge  over  nineteen  centuries  and  to  place  modern 
English  readers  as  nearly  as  possible  in  the  position  of  those 
who  first  heard  the  epistle  read  at  Rome. 

It  is  therefore  a  contribution  to  Doctrinal  Theology  :  for 
Paul  wrote  in  order  to  set  before  the  Christians  at  Rome  an 
orderly,  and  within  its  limits  complete,  account  of  the  Gospel. 
But  it  is  in  nowise  dogmatic :  for  my  statements  and 
arguments  rest,  not  on  authority,  but  on  evidence  adduced. 
My  aim  has  been  simply  to  learn  and  reproduce  Paul's  own 
rational  conception  of  Christ  and  the  Gospel.  And  this  is 
the  highest  aim  of  all  Biblical  research.  This  volume  is  also 
a  contribution  to  Christian  Evidences.  For  Paul  wrote  and 
argued  in  order  to  produce  and  strengthen  in  his  readers  an 
intelligent  conviction  of  the  truth  of  the  Gospel :  and  I  have 
endeavoured  to  reproduce  and  estimate  his  arguments. 

b 


vi  PREFACE 

Whatever  is  needful  for  these  ends,  I  have,  to  the  best  of 
my  ability,  done.  I  have  adduced  decisive  proof  that  this 
letter  actually  came  from  the  pen  of  Paul ;  and  that  it  is 
fairly  reproduced,  as  he  wrote  it,  in  our  modern  copies, 
English  and  Greek.  Where  the  ancient  copies  differ  so  as  to 
affect  theological  teaching,  and  where  serious  doubt  exists  as 
to  the  true  reading,  I  have  discussed  the  difference,  as  in 
chs.  iii.  28,  v.  1,  viii.  11.  I  have  also  carefully  discussed  the 
meaning  and  associations  of  thought  of  the  words  and  phrases 
of  the  epistle.  These  are  of  utmost  importance,  as  the  very 
alphabet  of  theology.  In  the  more  important  cases,  the 
results  of  this  study  are  embodied  in  separate  notes.  I  have 
also  endeavoured  to  trace  the  apostle's  line  of  thought  and 
argument,  which  I  have  embodied  in  frequent  recapitulations. 
Throughout  the  work,  I  have  sought  for  the  general  theological 
conceptions  underlying  the  epistle.  This  is  needful  even  for 
correct  exposition  j  for  only  in  the  light  of  a  writer's  general 
conceptions  can  we  understand  his  language.  Moreover  the 
thoughts  of  Paul,  as  expressed  in  his  epistles,  are  one  chief 
avenue  of  approach  to  the  actual  teaching  of  Christ  and  to 
the  eternal  realities  underlying  His  Gospel.  The  results  of 
this  study,  I  have  embodied  in  dissertations  at  the  close  of  this 
volume. 

My  chief  aid  has  been  careful  grammatical  study  of  the 
Greek  text.  But  it  was  needless  to  reprint  it :  for  each 
student  will  use  his  own  copy  of  the  Greek  Testament  or 
English  Bible.  The  English  translation  here  given  was 
needful  in  order  to  explain  to  scholars  how  I  interpret  Paul's 
Greek  words,  and  to  give  to  all  readers  a  consecutive  text  of 
the  epistle.  Although  the  whole  work  is  based  on  the  Greek 
text,  there  has  been  little  need  for  Greek  type  :  for  all  scholars 
will  recognise  my  constant  reference  to  the  original.  This 
will  make  my  work  more  helpful  to  many  intelligent  men  and 
women  who  are  eager  to  follow  as  closely  as  possible  the 
teaching  of  Paul  but  are  not  familiar  with  the  niceties  of 
Greek  grammar.     Where   the   Greek  construction  is  difficult 


PREFACE  vii 

and  important,  it  has  been  carefully  discussed ;  as  in  chs. 
v.  1,  vii.  21,  ix.  5  :  and  occasionally,  e.g.  on  pp.  30,  132,  I 
have  discussed  the  meaning  of  Greek  particles. 

My  aim  has  led  me  to  give  special  attention  to  the  doctrinal 
contents  of  the  epistle,  to  the  broad  theological  principles 
which  underlay  the  thought  of  Paul,  and  to  the  historic  facts 
and  eternal  realities  which  underlie  the  Christian  faith.  This 
explains  the  notes  on  pp.  65 f,  ii3f,  ii9f,  the  note  on 
Election  on  pp.  279-82,  and  the  careful  argument  in  Diss.  i. 
The  whole  work  is  a  study  in  theology  at  the  feet  of  the  great 
apostle. 

In  the  Grammar  of  the  New  Testament,  there  has  been 
comparatively  little  progress  since  the  epoch-making  work  of 
Winer,  first  published  in  1822,  and  re-edited  in  a  seventh 
edition,  after  his  death,  by  Liinemann  in  1867  :  a  recent 
edition  by  Schmiedel.  We  have  however  an  attractive  and 
able  Grammar  of  New  Testament  Greek  by  Blass,  published 
in  1896,  and  in  English  by  Thackeray  in  1898;  also  a  most 
scholarly  volume  on  New  Testament  Moods  and  Tenses  by  De 
Witt  Burton  of  Chicago.  This  last  is  specially  good  on  the 
meaning  and  use  of  the  Greek  Aorist. 

Of  modern  commentaries,  I  may  still  mention  those  of 
Fritzsche,  1836-43,  and  De  Wette,  4th  ed.  1847,  scholarly  and 
accurate  expositions,  but  almost  forgotten  now.  Still  more 
valuable  is  the  great  commentary  of  Meyer,  5th  ed.  1872, 
which  is  still,  as  Meyer  left  it,  in  my  view  on  the  whole  the 
best  exposition  of  the  Epistle  to  the  Romans. 

Of  commentaries  published  since  the  first  appearance  of  this 
work  in  1877,  I  may  mention  that  of  Godet,  published  in 
1879,  '8o,  marked  by  keen  insight  into  the  apostle's  meaning 
and  great  charm  of  style,  but  not  always  reliable  in  grammatical 
and  critical  details  ;  and  that  of  Oltramare,  published  in  1881, 
'82,  careful  and  scholarly,  especially  in  grammar,  but,  as  I 
think,  less  in  harmony  with  the  thought  of  Paul.  These  works 
we  owe  to  French  Switzerland,  their  writers  having  been 
professors  at  Lausanne  and  Geneva  respectively. 


viii  PREFACE 

In  1 88 1  appeared  the  sober  and  careful,  rather  than  original, 
exposition  of  Gifford  in  The  Speaker's  Commentary.  Somewhat 
earlier,  in  1879,  came  Moule's  attractive  exposition  in  the 
Cambridge  Bible  for  Schools  ;  and  this  was  followed  in  1894  by 
a  profitable  and  spiritual  volume  by  the  same  author  in  The 
Expositor's  Bible.  More  recently,  in  1895  was  published  a 
very  attractive  and  scholarly  volume  in  The  International 
Critical  Commentary  by  Sanday  and  Headlam,  a  valuable 
addition  to  the  literature  of  the  subject,  but,  like  the  others 
just  mentioned,  rather  a  careful  reproduction  of  the  work  of 
others  than  an  original  exposition.  I  notice  with  interest  that 
these  last  editors  accept,  if  I  correctly  understand  them,  my 
exposition  of  Rom.  v.  1,  an  exposition  overlooked  by  all  earlier 
commentators  known  to  me,  and  by  the  Westminster  Revisers. 

Among  recent  German  works,  I  may  mention  the  re-issue 
of  Meyer's  commentary,  rewritten  by  Weiss,  also  a  careful 
and  scholarly  work.  The  editor  has  the  advantage  of  recent 
Textual  Criticism ;  but  otherwise  I  prefer  the  original.  A 
new  edition,  the  fourth  edited  by  Weiss,  appeared  in  1899. 
The  exposition  by  Lipsius,  in  Holzmann's  Handcommentar,  is 
thoughtful,  scholarly,  accurate,  and  lucid.  Its  compactness 
leaves  little  room  for  statement  of  the  reasons  on  which  the 
expositor's  judgments  are  based :  but  they  are  always  worthy 
of  respectful  consideration.  On  the  whole,  it  is  one  of  the 
very  best  works  on  this  epistle. 

While  this  edition  was  in  the  press,  the  second  volume  of 
The  Expositor's  Greek  Testament,  containing  Dr.  Denney's 
exposition  of  Romans,  appeared.  Within  limits  somewhat  too 
narrow,  he  has  given  us  a  very  accurate,  attractive,  and  valuable 
work.  With  great  pleasure  I  notice  that,  whereas  for  twenty- 
three  years  I  have  stood  alone  among  English  commentators 
in  my  exposition  of  Rom.  ix.  5,  except  the  note  by  Dr.  Hort, 
in  vol.  ii.  p.  no  of  Westcott  and  Hort's  Greek  Testament  where 
he  differs  from  Dr.  Westcott,  Dr.  Denney  now  stands  by  my 
side.  But  he  seems  to  me  in  serious  error  in  his  note  on 
Rom.  viii.  15,  where  he  says,  "The  aorist  refers  to  the  time  of 


PREFACE  ix 

their  baptism,  when  they  received  the  Spirit."  The  English 
preterite  suggests  a  definite  time  in  the  past,  or  at  least  a  time 
definitely  removed  from  the  present.  And  in  this  sense 
Dr.  Denney  interprets  here  the  Greek  aorist.  But  this  last 
"indefinite"  tense  has  no  such  definite  reference.  By  using 
it,  Paul  asserts  only  that  at  some  time  in  the  past,  suddenly 
or  gradually,  his  readers  received  the  Spirit  of  adoption. 
This  difference  between  the  Greek  and  English  tenses  is 
recognised  by  our  author  under  ch.  iii.  23  :  but  it  is  overlooked 
under  ch.  viii.  15  ;  and  the  oversight  is  serious. 

This  work  of  mine  was  written,  and  is  now  republished, 
in  hope  that  it  may  help  students  of  the  original  text  to 
understand  and  appreciate  the  great  truths  which  underlie  the 
grammatical  forms  of  the  New  Testament,  and  help  also  that 
large  and  increasing  number  of  men  and  women  in  every 
position  in  life  who  wish  to  drink  the  water  of  life  as  it  flows 
from  the  pen  of  those  commissioned  by  Christ  to  announce  the 
salvation  which  He  wrought  out  for  all  who  believe  Him. 


Wesleyan  College,  Richmond, 
2$tk  August,  1900. 


CONTENTS 


Introduction- 


Sec.  i.  Our  Starting-point  and  our  Aim. 
,,     2.  Is  the  Epistle  Genuine? 
,,    3.  Are  our  Copies  Correct? 
,,    4.  When,  Where,  to  Whom,  and  with  what  Purpose,  was 

it  Written? 
,,     5.  Suggestions  for  Bible  Study. 

Exposition — 

Sec.  1.  I.   1—7.     Paul  greets  the  Roman  Christians.     [Holiness.] 
,,     2.  I.  8 — 15.     He  has  long  desired  to  preach  to  them  : 
,,     3.  I.   16,  17.     For  the  Gospel  is  God's  power  to  save  all  that  believe. 


DIV.  I.     ALL  ARE  GUILTY.     I.   18— III.  20. 


For  God  is  angry  with  all  sin, 
Without  respect  of  persons. 
Of  this,  the  giving  of  the  Law  is  no  disproof; 

[Destruction.] 
Nor  is  the  rite  of  circumcision. 
Yet  the  Jews  have  real  advantages  ; 
But  are  condemned  by  their  own  Law. 
[The  Law.] 


DIV.  II.    JUSTIFICATION  AND  ITS  RESULTS.     III.  21— V. 

,,   10.  III.  21  —  26.    Justification  through  faith  and  through  Christ : 

[Justification.] 
,,  11.  III.  27—30.     By  which  all  boasting  is  shut  out ; 


4- 
5- 

I.  18-32. 

II.  1— 11. 

6. 

II.   12—24. 

7- 
8. 

II.  25—29. 

III.  1—9. 

9- 

III.  10—20. 

CONTENTS  xi 

Sec.  12.  III.  31— IV.  17.     But,  as  the  case  of  Abraham  proves,  the  Law 
is  established. 
.,     13.   IV.   18—25.     Description  of  Abraham's  faith.     [Faith.] 
,,     14.  V.   1 — 11.     We  have  now  a  well-grounded  hope ; 
,,     15.  V.  12-19.     And  the  curse  of  Adam  is  reversed. 

[Original  Sin.] 
,,     16.  V.  20,  21.     The  Law  was  given  to  prepare  for  this. 


DIV.  III.     THE  NEW  LIFE  IN  CHRIST.     VI.— VIII. 

17.  VI.    1 — 10.     In  the  death  of  Christ  we  died  to  sin. 

18.  VI.   11 — 14.     Then  serve  sin  no  more  : 

19.  VI.   15 — 23.     For  experience  proves  how  bad  its  service  is. 

20.  VII.    I — 6.     Through  Christ  we  died  to  the  Law. 

21.  VII.  7 — 12.     Yet  the  Law  is  not  bad  ; 

22.  VII.    13 — 25.     But  makes  known  the  badness  and  power  of  sin. 

23.  VIII.  1— 11.     The  Spirit  and  the  flesh.    [Flesh.] 

24.  VIII.  12 — 17.     The  guidance  of  the  Spirit  is  a  proof  of  coming 
glory;  [Spirit.]    [Assurance  of  Justification.] 

25.  VIII.   18 — 27.     A   proof  confirmed  by  the   present  position  of 
Nature  and  of  ourselves. 

26.  VIII.  28 — 39.     In  all  things  we  are  more  than  conquerors. 


DIV.  IV.     HARMONY  OF  THE  OLD  AND  NEW.     IX.— XI. 

,     27.  IX.   1 — 5.     Paul's  sorrow  for  the  Jews. 

,     28.  IX.  6 — 13.     Yet  God  is  not  unfaithful ; 

,     29.  IX.  14 — 18.     Nor  unjust : 

,     30.   IX.    19 — 23.     But  has  reason  to  find  fault. 

,     31.  IX.  24 — 29.     The  present  position  of  Jews  and  Gentiles  accords 

with  prophecy. 
,     32.  IX.  30 — 33.     Through  unbelief  the  Jews  have  failed  to  obtain 

righteousness.  [Election,  Predestination.] 
,  33.  X.  1 — 13.  Their  unbelief  is  the  result  of  ignorance  : 
,     34.  X.   14 — 21.     For  the  preached  Gospel  and  Israel's  disbelief  of  it 

were  foretold. 
,     35.  XI.   1 — 10.     Yet  God  has  not  cast  off  His  people. 
,     36.  XI.   11 — 24.     Israel's  fall  has  been  the  salvation  of  the  Gentiles  : 

and  is  not  final.     [Final  Perseverance.] 
,     37.  XI.  25 — 36.     Israel  will  be  saved.     Praise  to  God. 


xii  CONTENTS 


DIV.  V.     PRACTICAL  LESSONS.     XII.— XV. 

Sec.  38.  XII.   1,  2.     A  consecrated  body  and  renewed  mind. 

„  39.  XII.  3—8.     Variety  of  gifts. 

,,  40.  XII.  9 — 21.     General  maxims. 

,,  41.  XIII.   1—7.     Obey  the  rulers  of  the  State. 

„  42.  XIII.  8 — 10.     Love  thy  neighbour. 

,,  43.  XIII.    11 — 14.     Put  off  the  works  of  darkness. 

,,  44.  XIV.  1 — 12.     Do  not  judge  thy  brother. 

,,  45.  XIV.   13 — 23.     Be  careful  not  to  injure  thy  brother. 

,,  46.  XV.   1 — 6.     The  strong  ought  to  help  the  weak  ; 

„  47.  XV.  7 — 13.     That  all  may  praise  God  together. 


CONCLUSION  OF  THE  EPISTLE.    XV.  14— XVI. 

48.  XV.   14 — 21.     Paul's  apostolic  office  and  work. 

49.  XV.  22,  23.     His  plans  for  the  future,  and  present  business. 

50.  XVI.  I — 16.     Salutations  to  Rome. 

51.  XVI.  17 — 20.     A  warning  against  divisions. 

52.  XVI.  21 — 27.     Salutations  from  Corinth  :  and  doxology. 


Doctrinal  Results- 
Dissertation  1.  Paul's  View  of  the  Gospel  and  of  Christ 
,,  2.  ,,  of  the  Way  of  Salvation. 

,,  3.  ,,  of  the  Jewish  Scriptures. 


OTHER  SCRIPTURES   ILLUSTRATED 


PACK 

PAGE 

Gen.    ii.  3 

.           40 

Exod.  xxix.,  xxx.  . 

.           4O 

M           II     17 

•        157 

,,      xxxi.  3 

229 

.,      iii.  15 

•     359 

,,      xxxiii.  19     . 

26S 

>,         i>    19 

157,  164 

„      xl.  iff 

.           4O 

11    22 

•     157 

Lev.    iv.  5    . 

.           29 

,,      vi.  6  . 

262,  310 

„         „  20ff 

.        Il6 

„       „  17,  vii.  15,  vii 

L  1    .     229 

,,      vi.  9ff 

.        I07 

,,      xii.  1-7 

.     132 

„      xvi.  30ff 

.        Il6 

,.       xv.  3-6 

I28ff,  143 

,,      xvii.  8 

•        295 

,,      xvii.  1 

•     134 

,,      xviii.  5 

.        284 

»     7 

.     260 

,,      xix.  14 

•        338 

>.      11       • 

•     131 

„        „     18        . 

•        328 

,,      xxi.  12 

.     260 

,,      xx.  26 

40,  3°  1 

,,      xxii.  16 

.     122 

,,      xxi.     . 

.      40 

>i     17        • 

.     274 

,,      xxii.  32 

.      40 

,,       xxv.  23 

.     262 

,,      xxvii.  27ff  . 

40,  116 

,,      xx vi.  5 

.     107 

Num.   iii.   iiff 

.      40 

,,      xxxii.  20 

.     117 

,,        n    46ff       • 

.     116 

,,      xlv.  26 

.     143 

,,      v.  22  . 

.      60 

Exod.  ii.  24 . 

.     129 

,,      xi.  31 

.     229 

„      iv.  16. 

•     3i9 

,,      xiv.  11 

•     143 

11       11    21. 

.     266 

,,      xvi.  46f 

.     116 

,,      vi.  6   . 

.     116 

,,       xviii.  15 

.     116 

„      vii.  3  . 

•     266,  351 

,,      xxii.  22,  32 

•     359 

11      ix.  I5f 

.     266 

,,      xxiv.  4 

•      95 

,,      xiii.  13 

.     116 

,,      xxv.  ioff     . 

.     128 

,,      xiv.  31 

•     143 

Deut.  i.  32    . 

•     143 

n       xv.  13 

.     116 

,,      vi.  25. 

49,  129 

,,       xvii.  16 

149,  262 

„      vii.  6f 

.     279 

„       xix.  5f 

.     301 

r,        „    25f 

•     333 

,,         XX.   II 

.      40 

,,       ix.  5    • 

.     129 

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.     121 

,,      x.  16  . 

•      9i 

,,       xxiv.  4 

.     107 

,,      xii.  5ff 

•     295 

,,      xxv.  I7ff     . 

.     117 

,,      xiii.  I5fif     . 

.     252 

XIV 


OTHER    SCRIPTURES   ILLUSTRATED 


PAGE 

Deut.  xxiv.  13 

.       49,  129 

Neh. 

viii.  1    . 

,,         XXV.    1 

.     121 

1   Job 

i.  6ff    . 

,,      xxvii.  15 

.       60 

11 

xi.  12,  xiv.  4 

,,      xxx.  6 

.       91 

>  > 

xv.  14  . 

,,       I2ff      . 

.     284 

11 

xxvii.  3 

,,      xxxi.  9,  26  . 

.     107 

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xxxiii.  32 

,,       xxxii.   I5ff  . 

.     291 

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xli.  II  . 

>>         i*       35 

•     323 

Psalm  ii.  2    . 

Josh.    i.  iff  . 

.       28 

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v.  5f  . 

5>         II   8       . 

.     107 

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,,      ii.  10  . 

.     266 

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„       vi.  I?f 

.     252 

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xii.  6  . 

„      vii.  1,  11,  15 

.     252 

> » 

xiii.  5 . 

„      viii.  34 

.     107 

>> 

xiv.  iff 

,,      xxii.  ioff     . 

•     295 

>» 

xviii.  15 

Judg.    ix.  9  . 

.     301 

>» 

xix.  2 

>i       ,1    23 

.     229 

IS 

11     4 

,,      xiv.  6,  19    . 

.     229 

II 

xxiv.  7,  9 

,,      xvi.  20 

.     229 

5> 

xxxii.  if 

1  Sam.  xv.  2 

.     262 

>  J 

,,     10 

>>         11   " 

70,  262 

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2  Sam.  xii.  8 

.     326 

ii 

lvi.  4  . 

,,       xv.  4 

.     121 

>> 

lxii.  12 

.,       xviii.  19,  27 

.       29 

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lxv.  2  . 

1  Kings  ii.  3 

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lxix.  9 

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,,       xiv.  6 

.      29 

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lxxxii.  3 

,,       xix.  10,  18 

•     295 

>> 

xcviii.  8 

„       xxii.  21     . 

.     229  • 

II 

cv.  1,  cvi.  1, 

cvii. 

1 

2  Kings  xviii.  4 

.     295 

>> 

cvi.  31 

,,       xxii.  8,  11 

.     107 

11 

cvii.  11 

1  Chron.  xvi.  40    . 

.     107 

>i 

cxl.  3  . 

„        xxi.  I 

•     359 

Prov. 

iii.  I    . 

2  Chron.  vi.  23 

.     121 

11 

11    7  • 

,,        xxiii.  18   . 

.     107 

i> 

viii.  1,  2 

,,        xxxi.  3     . 

.     107 

i> 

xiii.  24 

,,        xxxv.  26  . 

.     107 

>> 

xiv.  15 

Ezra  i.  2       . 

.     266 

>i 

xvi.  14 

,,     iii.  2     . 

.     107 

>> 

xxvi.  25 

„     iv.  1,  x.  9     . 

.    294 

Eccl. 

iii.  19,  21     . 

OTHER   SCRIPTURES   ILLUSTRATED 


xv 


PAGE 

l'AGB 

Eccl 

ix.  10           .         .         .321 

Ezek.  xxxix.  1        .         .               149 

,, 

xii.  7  . 

229 

Dan.    ii.  37f . 

•     326 

Isa. 

i.  9      . 

X 

275 

,,      iv.  25 

.     266 

>> 

v.  23  . 

.       121 

„      vi.  27 

•     35i 

>> 

X.  22    . 

.       274 

„      ix.  25 

■      29 

J  J 

xxviii.  16 

.       II4 

,,      xii.  2  . 

73,  287 

M 

xxix.  10 

.       296 

Hos.     i.  6ff  . 

•     273 

j  j 

„      16 

269 

„      ii-  23  . 

•     273 

JJ 

xxxi.  3 

220 

,,      xiii.  15 

.     229 

JJ 

xxxvii.  26 

326 

Joel      ii.  32 . 

.     287 

JJ 

xl.  1 -10 

•         30 

Micah  vii.  5  . 

.     143 

j  j 

jj    5    • 

220 

I  lab.    ii.  4    . 

5i.  in 

j  j 

,,    7    • 

229 

Zech.   iii.  1    . 

•     359 

jj 

„    13. 

312 

Mai.     i.  2 

.    262 

JJ 

xli.  8f . 

279 

jj        jj  4 

.     149 

»» 

xliii.  20 

279 

JJ 

xliv.  1 

279 

JJ 

xlv.  1-5 

326 

Matt.  i.  1-16          ...       31 

JJ 

xlix.  26 

220 

„      ii.  12  . 

295 

>> 
J> 

1.  8      . 

lii.  5   .         . 

121 

84 

j  j      viii.  15 
,j      ix.  17 

354 
87 

,, 

„  7ff 

2C 

>f,  289 

„      xi.  19. 

122 

jj 

„   15 

352 

j,      xii.  37 

122 

j  J 

liii.  1  . 

29O 

,,      xiii.  II 

308 

jj 

jj     1  * 

121 

j  j        j>     32 

301 

J» 

IV.    I2f 

237 

jj      xvi.  17 

220 

JJ 

lviii.  12 

361 

,,      xxi.  8 

301 

JJ 

lix.  7f 

IO3 

„      xxii.  39f 

329 

J  J 

„    20 

308 

,,      xxiv.  32 

301 

JJ 

„    21 

309 

j  j      xxv.  44 

354 

JJ 

lxi.  4  . 

361 

Mark   iii.  5  . 

296 

JJ 

Ixiii.  iof 
lxiv.  8 

229 
269 

„      vi.  52 
j,      viii.  17 

296 
296 

JJ 

lxv.  if 

291 

„      x.  6    . 

56 

Jer. 

iv.  28  . 

IO3 

jj      xii.  31 

329 

j  j 

v.  16    . 

70 

„      xiii.  19 

56 

jj 

ix  25f  . 

91 

Luke  i.  6     . 

49 

jj 

jj 

xi.  5     . 

xii.  6    . 

60 
143 

„      jj  19   • 
,,      ii.  IO  . 

29 
29 

j> 

xviii.  2ff 

269 

„      iii.  6    . 

220 

jj 

„      7ff      • 

70 

„      „  23ff 

31 

j  j 

„      10       . 

3IO 

„      vi.  13 

29 

Ezek 

xxviii.  6 
xviii.  22,  2\ 

60 
284 

j  j     vii.  29 
jj      jj    35 

122 
122 

XVI 


OTHER  SCRIPTURES   ILLUSTRATED 


PAGE 

PAGE 

Luke   viii.  3 

•     354 

Acts    xxiv.  14 

.         I07 

>.      „    55 

.     229 

11     17        • 

•        350 

,,      x.  29  . 

.     122 

,,      xxvi.  2 

.         I30 

,,      xi.  51 . 

.      87 

„        „     i6ff    . 

29 

,,      xiii.  24 

.     355 

,,      xx  vii.  25 

.         142 

„      xv.  8  . 

.      87 

1  Cor.  ii.  7     . 

.        308 

,,      xvi.  13 

•     333 

11      vii.  34 

.           4O 

I,           „       15             • 

.     122 

„       >>    4° 

.         I30 

,,      xxiv.  44 

.     107 

„      xii.  28 

.            29 

John   iii.  3,  5,  11 

.      60 

,,        XV.  22 

.         I64 

„      „   6    .         . 

.     166 

,,      xvi.  19 

•     357 

„      »  8    .        . 

.     229 

2  Cor.  i.  3      .         . 

•     345 

„      „   16  . 

73,  "4 

11      11  20   . 

.      60 

,,      iv.  21 . 

.     142 

H        11  22    . 

.     132 

m       ,,25. 

.      29 

h      iii.  14. 

.     296 

,,      vi.  29. 

•     123 

11      v.  19  . 

•     130 

,,      viii.  44 

•     157 

,,      viii.  23 

.      29 

„        X.    28f 

.     306 

Gal.     iii.  6  . 

.     129 

M       M  34  .        •• 

.     107 

>>             5»    8    . 

•      30 

„      xii.  40 

.     296 

„  27          . 

•     33o 

,,      xiii.  16 

•      29 

„       iv.  21  . 

.     107 

„      xiv.  11 

.     142 

Eph.    i.  3      . 

•     345 

,,      xv.  6  . 

.     306 

11  13  • 

.     132 

,,      xix.  30 

.     229 

„       ii.  iff  . 

166,  198 

,,      xx.  8,  29     . 

.     142 

»i       »>  18  . 

.     150 

11       >i    21 

.      29 

,,       iii.  2ff 

.        •     361 

Acts     ii.  17  .  * 

.     220 

iv.  11  . 

.      29 

.   »       11  42  • 

•     354 

,,        ,,   18 . 

.     296 

,,      iv.  9   . 

.       49 

„       v.  2     .         . 

•     35o 

11      vi.  7    . 

•       36 

>.       ,,  7ff  •        • 

33i 

„     vii  59 

.     229 

Phil.  ii.  II  . 

•        •     336 

«       11   51 

.       91 

1.     II 25  . 

.      29 

,,      viii.   12 

.     142 

„      iii.  5  . 

•     294 

„      x.  2,  22,  35 

.       91 

1*  9 ■« 

.      50 

it     >i  7    « 

•     333 

Col.      i.  29    . 

•     355 

,,      xiii.  38 

•     123 

„       iv.  12. 

•     355 

,,      xiv.  17 

•       63 

„        „I5. 

•     357 

,,      xv.  29 

•     333 

1  Thess.  iii.  6 

.      29 

,,      xvii.  24 

•       63 

v.  iff 

•     33i 

, ,      xviii.  25 

.     322 

„  23 

.      40 

11      xix.  37 

.      83 

2  Thess.  ii.  8 

.     229 

,,       XX.  22f 

•    355 

11  11,  13- 

.     142 

;  ,,      xxi.  ioff 

•    355 

,,        iii.  2 

•     355 

,1        „    26         .        • 

■     35o 

I  Tim.  i.  11  . 

.     130 

ANCIENT  AUTHORS   QUOTED 


xvn 


PAGE 

PAGE 

I  Tim.  iii.  7  .         .         .         .     296 

1  Pet.  i.  3     . 

h      vi-  9  • 

296 

11      i>  4     • 

73 

,,       ,,  15 

I30 

1,      „  i8f. 

117 

2  Tim.  i.  10  . 

73 

,,      ii.  6    . 

278 

„      ii.  19 

132 

11      ii    9  • 

279 

u       11  26 

296 

>,      „  I3ff. 

326 

11      "i-  I5f 

384 

u      i>  18  . 

333 

,,      iv.  16 

130 

,,      iii.  16 

116 

Titus  i.  15     . 

333 

,,       „    18 

150 

Phlm.  2 

357 

„      iv.  11 

95 

i,      18       . 

130 

1  John  iii.  23 

123 

Heb.  v.  12    . 

95 

Jude  I . 

116 

„     vi.  4flf  . 

18 

Rev.  iii.  14 

60 

»      ,1   10  . 

354 

M      V.   9 

117 

„     x.  10,  14,  18 

35o 

,1      „   14 

60 

,,     xi.  18   . 

260 

,,    xi.  11 

229 

James  ii.  23  . 

129 

,,    xiii.  15 

229 

„        „    24f 

122 

,,      XX.  2 

359 

11      11  26  . 

229 

,,    xxi.  8 

306 

ANCIENT    AUTHORS  QUOTED 


PAGE 

PAGE 

Alexandrian  MS. 

4,  12,  212,  218, 

Eusebius 

.    4,  6 

242,  361 

Hermas 

4 

Ambrosiaster 

•       34 

Hippolytus    . 

.     218 

Aristotle 

49,  130,  147,  184 

Homer 

.     117 

Athanasius    . 

.     219 

Ignatius 

.     152 

Augustine 

•         •         n,  34 

Irenseus 

6,  8,  23,  219,  255 

Barnabas 

.     173 

Jerome 

11 

Chrysostom  . 

•      34,  U5* 

Josephus 

23,  83,  385 

Cicero  . 

.     57,  62,  64,  79 

Judith,  Book  of 

•     338 

Clement  of  Alexandria  .          5,218 

Justin    . 

7 

,,        „  Rome 

...        .    4,  7 

Koran  . 

10 

Clermont  MS. 

12,  212,  219,  255 

Latin  Versions 

11,  13,  219,  284 

Coptic  Version 

.       13 

1  Maccabees,  Book  of   .      129,  326 

Cyprian 

•     255 

2                          „     ,,           152,  295 

Damasus 

11 

Marcion 

•     5,  6,  361 

Enoch,  Book  of 

29,  73 

Muratori,  Fragment  of  .         .         7 

Ephraim  MS. 

12,  212,  218,  255 

Nicene  Creed 

.     141 

,,        the  Syrian        .         .       12 

CEcumenius  . 

•      34 

Epicureans    . 

.        .        .      64 

Origen       4,  34, 

145,  219,  255,  361 

Euripides 

.     207 

Original  Sin  . 

.     164 

xviii        WORDS   AND    MATTERS   DISCUSSED 


Ovid     . 

207 

Philo    . 

23, 

129, 

385 

Photius 

. 

34 

Pius,  Bishop  of  Rome 

7 

Plato     . 

,  10,  57,  6: 

Polycarp 

6 

Pothinus 

6 

Seneca  . 

207 

Shemoth  Rabba 

. 

93 

Sinai  MS. 

12, 

i4S» 

212, 

218 

Sirach,  Book  of 

. 

166 

Socrates 

79 

Syrian  Versions  3,  13,  212,  219,  284 
Tertullian  ....  5 
Theodoret  ....  34 
Theophylact ....  34 
Thorath  Adam  ...  92 
Twelve  Apostles,  Teaching  of  173 
Vatican  MS.  .  12,  145,  212,  219, 
242,  255,  284 
Vulgate  Version      .         .  11,  13 

Wisdom,  Book  of  .         63,  72,  166, 

235>  243 
Xenophon     66,  69,  77,  78,  79,  207 


WORDS    AND    MATTERS    DISCUSSED 


PAGE 

Abba      . 

.        225 

Abyss     . 

.               .        285 

Achaia   . 

•     354 

Adoption 

.     225,  238 

Affliction, 

•      73 

Age 

.        •    316 

Amen     . 

.      60 

Anathema 

.    252 

Angels    . 

.    248 

Anger     . 

54,  73 

Apostle  . 

.      29 

Asia 

•    357 

Assurance  of  Salvation 

.    231 

Atonement     . 

.     117 

Baptism 

.     172 

Belief,  Believe 

.     142 

Blaspheme 

.      84 

Blessed  . 

.     130 

Body      . 

.     180 

Called    ...       3 

7,  242,  273 

Christ     . 

.      28 

Church   . 

.    381 

Circumcision  . 

88,  132 

Conscience     . 

.      78 

Creation 

•    235 

Day  of  Judgment  . 

•      7i 

Deacon  . 

320,  357 

PAGE 

Desire    . 

.         I8O 

Destruction    . 

.               .           87 

Divinity 

.               .           56 

Edification 

•        340 

Election 

.         26l,    279 

End 

.        186 

Endurance 

.           72 

Enemies  of  God 

153,  309 

Eternal  . 

73,  36if 

„      Life   . 

.       72 

Exhort   . 

•     315 

Exult      . 

.      81 

Faith      . 

.     142 

Fall 

.     299 

Father    . 

•      38 

Final  Perseverance 

•    304 

Firstborn 

•    244 

Firstfruit 

238,  301 

Flesh      . 

31,  220 

Foreknow 

•    243 

Foreordain 

.    244 

Form      ...       8 

2,  244,  316 

Fruit      . 

•      45 

Fulness  .         .         .         . 

•     300 

Fury 

•       73 

Gentiles. 

•      36 

Glory,  Glorify         .57, 

58,  72,  114 

WORDS   AND   MATTERS   DISCUSSED 


xix 


PAGE 

PAGE 

Gospel    . 

29,   46,    289 

Perseverance  . 

.       72 

Grace     . 

35.  44 

Power    . 

.       48 

Greeks   . 

45.48 

Preach   . 

.       83 

Hardened       .         •        7 

1,  266,  296 

Predestination 

244,  281 

Hated     . 

.    262 

Present  . 

.     181 

Heart     . 

.       58 

Principalities . 

.     248 

Holiness 

30,  39,  379 

Prophecy 

•     319 

Honour  . 

72,  326 

Prophets 

30,  in 

Idols       . 

•      83 

Propitiation 

.     116 

Illyricum 

•    35i 

Purpose 

•     243 

Image     . 

58,  244 

Put  on  Christ 

•     330 

In  Christ 

116,  178 

Raise  up 

.     266 

Incorruptibility 

.      72 

Reconciled 

•     153 

Inward  Man  . 

.     203 

Redemption   . 

116,  238 

Jacobites 

3 

Repentance    . 

■       70 

Jehovah . 

•    275 

Respect  of  Persons 

.      74 

Jesus 

.      28 

Revealed 

50,  54 

Joint-witness  . 

.      78 

Righteousness 

.      49 

Justification    .        77,  n 

5,  121,  378 

,,             of  God 

.      49 

Keep      . 

.      90 

Sabaoth 

•    275 

Kingdom  of  God    . 

•   339f 

Saint 

•      37 

Knowledge     . 

.      82 

Salvation 

.      48 

Law        .                 76,  ic 

6,  in,  378 

Sanctify . 

185,  215 

Lord      .         .        .        2 

15,  275,  287 

Satan 

•    359 

Lost 

•      87 

Scriptures 

.      30 

Love 

.     321,  328 

Seal 

•     131 

Macedonia     . 

•     354 

Seed 

3i,  275 

Manifest 

55,91 

Servant  . 

28,  184 

Maronites 

3 

Serve 

44,  60 

Mature  . 

•    317 

Sign        . 

•     I3i,35i 

Members 

.     181 

Snare 

•    277 

Mercy    . 

•    265 

Son  of  God     . 

•       32,  369 

Messiah 

.      28 

Spain 

•    353 

Ministry 

•     320 

Spirit 

33 

Mystery 

•     308 

Spiritual 

45 

Nations 

•      36 

Stand 

150 

Nestorians 

3 

Stumbling-stone     . 

277 

Offering 

•    35o 

Transgress 

133 

Oracles  . 

•      95 

Trap 

296 

Original  Sin   . 

.     164 

Trespass 

140 

Peace     . 

■        •      38 

Truth     . 

•        55,  82 

, ,      with  God 

.     148 

Type      . 

•     159,  184 

Perfect   . 

•    317 

Ungodliness   . 

•       •      55 

Perish    . 

.        .      87 

Unrighteousness     . 

55 

XX 


GREEK   WORDS   DISCUSSED 


PAGE 

PAGE 

Vanity    . 

.        236 

Wise 

•45 

Vengeance 

•        323 

Witness 

.            78,    226 

Walk      . 

.               .        132 

Wonders 

•        351 

Wanton  . 

.           62 

Wrath    . 

•       54 

Weapons 

.        l8l 

Wrestle  . 

•    355 

Wicked  . 

.           61 

GREEK    WORDS    DISCUSSED 


d\X<£      . 
dvri 

did,  with  ace. 
„      »    gen.  . 
elpf]Pr]v  ?xwAte,/ 


PAGE 
174 
152 
I4I 

35 
148 


ixiv 
6pifa 

marefeiv  els,  iv 
vlodeaia  . 
virip 


30,   l6l,   I96     I     &(TT€ 

See  also  pp.  114,  202f,  255^,  294,  328 


PAGE 
78,  198 

•  244 

•  143 
.  225 
.  152 
.  191 


INTRODUCTION 

SECTION  I 
OUR  STARTING-POINT  AND  OUR  AIM 

1.  As  this  work  is  to  some  extent  argumentative,  I  shall  begin 
it  by  stating  plainly  the  assumptions  on  which  the  argument 
rests.  I  do  not  wish  to  take  for  granted  the  divine  authority 
or  supernatural  origin  of  any  part  of  the  Bible.  The  only 
admissions  I  require  are  matters  of  fact  which  no  one  will  deny ; 
especially  that  a  letter  exists  professing  to  have  been  written 
by  the  apostle  Paul  to  the  Christians  at  Rome ;  that  it  exists 
in  various  languages,  in  millions  of  printed  books  bearing  all 
dates  from  the  invention  of  printing  to  our  own  day,  and  in  many 
hundreds  of  manuscripts  preserved  in  libraries  and  monasteries 
and  giving  various  indications  of  age  ;  and  that  it  is  quoted  in 
many  ancient  writings  of  which  copies  have  come  down  to  us. 

2.  Assuming  this,  we  will  inquire  whether  we  have  sufficient 
proof  that  the  epistle  was  actually  written  by  Paul ;  and  to  what 
extent  the  letter  written  by  him  is  correctly  represented  in  our 
English  Revised  Version.  We  will  consider  certain  indications 
in  the  epistle  as  to  when,  and  where,  and  to  whom  it  was  written. 
We  will  then  study  the  epistle  itself.  We  will  try  to  understand 
the  meaning  of  the  words  used,  and  to  trace  the  writer's  argument. 
We  will  carefully  observe  the  facts  and  doctrines  he  takes  for 
granted,  and  the  conclusions  to  which  he  seeks  to  bring  his 
readers.  As  we  pass  along,  we  will  examine  his  opinions  on 
several  of  the  matters  about  which  he  writes.  At  the  end  of 
our  work,  we  will  try  to  delineate  the  writer's  view  of  Christ  and 
the  Gospel,  as  that  view  is  reflected  on  the  pages  of  this  epistle. 

i 


2  ROMANS  [sec.  2 

And,  standing  by  Paul,  we  will  endeavour  to  see  with  our  own 
eyes  and  hear  with  our  own  ears  the  face  and  the  teaching 
of  Jesus. 

3.  The  course  of  study  here  begun,  I  have  in  other  volumes 
extended  to  seven  other  epistles,  including  all  the  most  important, 
bearing  the  name  of  Paul.  By  this  further  study  I  have 
endeavoured  to  gain  a  still  more  comprehensive  view  of  the 
Gospel  and  of  Christ  as  understood  and  preached  by  him.  In 
two  other  volumes  entitled  Through  Christ  to  God  and  The  New 
Life  in  Christy  I  have  attempted  to  give  a  connected  view  of 
the  teaching  of  the  Bible  on  personal  religion :  and,  in  another 
volume  entitled  The  Last  Things,  I  have  endeavoured  to  set 
forth  its  teaching  about  the  great  events  which  will  close  the 
present  order  of  things,  and  about  the  new  order  which  will 
follow.  The  whole  series  is  an  attempt  to  gain,  as  accurately 
and  fully  as  possible,  a  knowledge  of  the  eternal  realities  which 
in  Christ  God  has  revealed  to  man. 


SECT/ON  II 
IS   THE  EPISTLE  GENUINE? 

1.  We  now  ask,  What  proof  have  we  that  this  letter  was  actually 
written  by  the  man  whose  name  it  bears  ?  To  answer  this 
question,  we  will  summon  the  witnesses  at  our  command. 

2.  Of  these  witnesses,  the  epistle  itself  is  the  earliest  and  most 
trustworthy.  As  we  study  its  pages,  we  are  persuaded  that  the 
author,  whatever  his  name  and  position,  was  a  man  of  great 
mental  power  and  moral  worth.     Everything  within  us  bows  down 


sec.  2]  INTRODUCTION  3 

with  respect  in  the  presence  of  one  far  greater  and  better  than 
ourselves.  The  writer  claims  to  be  Paul,  an  apostle  of  Jesus 
Christ.  Apart  from  the  letters  attributed  to  him  and  the  Book 
of  Acts,  the  name  and  fame  of  Paul  prove  his  existence,  ability, 
and  influence.  This  letter,  proved  by  its  contents  to  be  a  work 
of  a  man  of  worth  and  power,  professes  to  have  been  written 
by  Paul,  to  the  Church  at  Rome,  while  the  author  was  engaged 
in  active  apostolic  labour,  and  before  he  had  been  to  Rome. 

We  are  driven,  by  the  fact  that  the  epistle  exists,  to  one  of  three 
suppositions  ;  either  that  it  was  written  by  someone  who  delibe- 
rately attempted  to  palm  it  off  as  Paul's ;  or  that  the  beginning 
and  end  were  added  by  a  deceiver  to  a  document  written  by  an 
honest  man ;  or  that  it  is  a  genuine  work  of  Paul.  The  impression 
made  on  us  by  the  moral  tone  of  the  epistle  makes  the  first 
supposition  exceedingly  difficult.  The  second  is  not  quite  so 
unlikely.  To  decide  between  the  second  and  third,  we  must  call 
other  witnesses. 

3.  Printed  Bibles  are  found,  in  various  languages,  bearing 
all  dates  from  the  present  time  back  to  the  invention  of  printing. 
All  contain  this  epistle,  and  ascribe  it  to  Paul. 

4.  Again,  in  the  libraries  of  Europe  are  some  500  Greek 
Manuscripts  of  epistles  claiming  to  be  Paul's,  of  dates  varying 
from  the  sixteenth  to  the  fourth  century.  Some  are  mutilated, 
some  entire ;  some  contain  all,  some  a  part  of,  the  epistles  attri- 
buted in  modern  Bibles  to  Paul.  Of  these  MSS.,  fragmentary 
though  many  of  them  are,  a  great  majority  contain  this  epistle. 
We  find  also  a  still  larger  number  of  Latin  Mss.  of  the  same 
epistles.  Some  are  as  old  as  the  sixth  century.  Most  of  them 
have  this  epistle.  Going  further  from  home,  we  meet  in  the  East 
with  scattered  Churches  which  in  the  fifth  century  were  broken 
off  from  the  rest  of  Christendom.  The  Nestorians  amid  the  lonely 
wilds  of  the  Turko- Persian  frontier  and  on  the  coasts  of  Southern 
India,  the  Jacobites  in  Egypt  and  Syria,  and  the  Maronites  on 
the  slopes  of  Lebanon,  have  lingered  to  our  day,  separated  from 
each  other  and  from  the  rest  of  the  Christian  Church.  Yet  all 
have  ancient  MSS.  of  the  Bible  in  the  language  of  the  early  Syrian 
Christians.     They  all  hold  as  genuine  the  Epistle  to  the  Romans. 


4  ROMANS  [sec.  2 

Their  long  and  melancholy  isolation  proves  that,  before  their 
secession  in  the  fifth  century,  the  epistle  existed,  and  was  received 
as  Paul's.  Similar  testimony  is  borne  by  other  ancient  Churches 
in  Egypt,  Armenia,  and  Abyssinia. 

These  MSS.  prove  that  the  epistle  existed  in  the  fourth  century. 
The  number  of  them  proves  that  it  was  held  in  great  esteem. 
This  proof  is  strengthened  by  the  fewness  of  written  copies  of 
other  ancient  works.  Of  the  Epistle  of  Clement,  the  earliest 
Christian  document  after  the  New  Testament,  until  recently  only 
one  mutilated  copy  was  known,  that  contained  in  the  Alexandrian 
MS.  of  the  Bible  :  see  below,  §  iii.  4.  In  a.d.  1875  another  Greek 
MS.,  dated  a.d.  1056,  was  found  at  Constantinople.  Some  months 
afterwards  a  Syriac  version  of  the  epistle  was  found.  These  three 
MSS.  are  the  only  ancient  copies,  known  to  us,  of  this  valuable 
epistle.  The  immense  number  of  ancient  copies  of  the  Epistle  to 
the  Romans  reveals  its  importance  in  the  early  Church,  and  thus 
confirms  its  genuineness. 

5.  In  order  to  continue  our  search  into  the  ages  preceding  the 
oldest  MSS.,  we  will  call  another  class  of  witnesses,  the  early 
Christian  writers. 

We  have  a  Church  History  from  the  days  of  Christ  to  those  ot 
Constantine  by  Eusebius,  bishop  of  Csesarea  in  Palestine.  In 
bks.  iii.  28,  v.  28,  vii.  26  he  speaks  of  events  in  the  reign  of 
Gallienus  (a.d.  259 — 270)  as  occurring  in  his  own  time.  His 
testimony  therefore  carries  us  some  years  beyond  the  oldest 
existing  MSS.  In  bk.  iii.  3  we  read,  "  The  epistles  of  Paul  are 
fourteen,  all  well  known  and  beyond  doubt.  It  should  not,  how- 
ever, be  concealed  that  some  have  set  aside  the  Epistle  to  the 
Hebrews,  saying  that  it  was  disputed,  as  not  being  Paul's.  .  .  . 
The  same  apostle,  in  the  address  at  the  close  of  the  Epistle  to 
the  Romans,  has  among  others  made  mention  also  of  Hermas.  .  .  . 
Let  this  suffice  for  the  present,  to  show  what  books  were  disputed, 
what  admitted  by  all,  in  the  Sacred  Scriptures."  See  also  bk.  iii.  25. 
Eusebius  admits  disputes  about  the  authorship  of  some  of  the 
books  of  the  N.T.,  but  declares  that  there  were  none  about  this. 

6.  Of  an  earlier  day  we  have  the  voluminous  writings  of 
ORIGEN,  who   lived  in  Egypt  and  Palestine,  A.D.  186 — 253.     He 


sec.  2]  INTRODUCTION  5 

wrote  a  commentary  on  this  epistle,  as  Paul's,  of  which  a  Latin 
translation  has  come  down  to  us. 

7.  Several  works  are  extant  of  Tertullian,  who  lived,  about 
A.D.  160 — 240,  at  Carthage  in  North  Africa.  He  frequently  quotes 
this  epistle  as  genuine.  See  especially  his  work  Against  Marcion 
bk.  v.  13,  14.  He  says  that  Marcion  rejected  parts  of  the  epistle, 
because  they  did  not  suit  his  teaching ;  and  argues  with  him 
from  what  even  he  admitted  to  be  genuine.  In  so  doing,  he 
quotes  Rom.  i.  16,  18  ;  ii.  2,  12,  14,  16,  21,  24,  29  ;  v.  1,  20,  21  ;  vii. 
4,  7,  8,  12,  14 ;  viii.  3,  10,  11  ;  x.  2,  3,  4  ;  xi.  33,  34,  35  ;  xii.  9,  12, 
16,  17,  18,  19;  xiii.  10.  Marcion  held  views  utterly  opposed  to 
those  taught  in  this  epistle  ;  yet  he  dared  not  deny  its  genuineness. 
Tertullian  appeals  {Presc.  against  Heretics  §  36)  to  the  Churches 
to  which  Paul  wrote,  as  the  present  guardians  of  his  letters. 
"With  whom  the  authentic  letters  of  the  apostles  are  read, 
uttering  the  voice  and  representing  the  face  of  each  one.  Is 
Achaia  near  to  thee  ?  Thou  hast  Corinth.  If  thou  art  not  far 
from  Macedonia,  thou  hast  Philippi,  thou  hast  Thessalonica. 
If  thou  art  able  to  go  into  Asia,  thou  hast  Ephesus.  If  thou 
art  near  to  Italy,  thou  hast  Rome."  This  appeal  reveals  the 
writer's  full  confidence  that  these  epistles  came  from  the  pen 
of  Paul. 

8.  We  go  now  to  Alexandria,  where,  till  about  A.D.  220,  we  find 
Clement,  of  whom  we  possess  important  works.  He  and  his 
writings  are  mentioned  in  bks.  v.  11,  vi.  6,  13,  14  of  Eusebius' 
Church  History.  In  his  Misc.  bk.  i.  1,  Clement  tells  us  that  he 
learnt  the  truth  in  Greece  and  Italy  from  noble  men  who  handed 
to  him  the  apostles'  teaching.  Again  and  again  he  quotes  this 
epistle  as  Paul's.  As  examples  I  quote  Misc.  bk.  iii.  3  :  "  The 
divine  apostle  who  says,  '  O  wretched  man  that  I  am  !  who  shall 
deliver  me  from  the  body  of  this  death?'"  Also  in  ch.  4: 
"The  apostle  writes  in  the  Epistle  to  the  Romans,  'and  not  as 
we  are  slanderously  reported,  and  as  some  affirm  that  we  say, 
Let  us  do  evil  that  good  may  come.  Whose  condemnation  is 
just.' "  Again,  in  ch.  1 1  :  "  In  the  same  way  Paul  writes  in  the 
Epistle  to  the  Romans,  '  We  that  are  dead  to  sin,  how  shall  we 
still  live  therein  ?'...'  since  our  old  man  is  crucified  with  Him, 


6  ROMANS  [sec.  2 

that  the  body  of  sin  might  be  destroyed,'  to  '  neither  present  your 
members  instruments  of  unrighteousness  to  sin.' " 

9.  Let  us  now  visit  Gaul  in  A.D.  180.  We  find  there  Irenaeus, 
who  has  just  become  bishop  of  Lyons.  His  predecessor,  Pothinus, 
has  lately  been  martyred  at  the  age  of  ninety  :  Eusebius,  Ch.  Hist. 
bk.  v.  1.  Irenasus  has  been  bearer  to  Rome  of  a  letter  from  his 
own  Church,  of  which  a  fragment  has  been  (see  ch.  4)  preserved 
by  Eusebius  ;  and  in  which  he  is  spoken  of  as  a  presbyter  of 
the  Church.  From  his  pen  we  have  a  valuable  work  Against 
Heresies,  which  is  referred  to  in  ch.  5  of  Tertullian's  treatise 
Against  the  Valentinians.  In  this  work,  Irenasus  says  (bk.  iii.  3.  4) 
that  in  his  youth  he  sat  at  the  feet  of  Polycarp,  a  disciple  of 
the  apostle  John.  Since  Polycarp  was  martyred  not  later  than 
A.D.  166,  and  Irenaeus  was  bishop  in  A.D.  180,  his  birth  cannot 
have  been  later,  and  was  probably  much  earlier,  than  A.D.  150. 
He  constantly  quotes  this  epistle  as  Paul's.  Throughout  his 
writings,  there  is  no  trace  of  doubt  about  its  authorship.  The 
reader  may  refer  to  bk.  iii.  16.  3  :  "Paul  writing  to  the  Romans, 
1  Paul  an  apostle  of  Jesus  Christ,  predestined  for  the  Gospel  of 
God,  which  He  promised  by  His  prophets  in  Holy  Scriptures, 
concerning  His  Son,  who  was  made  of  the  seed  of  David  according 
to  flesh,  who  was  predestined  Son  of  God  in  power.'  And  again, 
writing  to  the  Romans  concerning  Israel,  he  says,  '  whose  are  the 
fathers,  and  of  whom  is  Christ  according  to  flesh,  who  is  God 
over  all,  blessed  for  ever.' "  Also  in  §  9  :  "  Paul  speaking  to  the 
Romans  says,  'much  more  they  who  obtain  the  abundance  of 
grace,'  "  and  quotes  Rom.  v.  17,  vi.  3f,  v.  6 — 10,  viii.  34,  vi.  9,  viii.  11. 
See  also  chs.  18.  2,  3,  7  ;  20.  2,  3 ;  22.  1,  3.  He  agrees  (in 
ch.  12.  12)  with  Tertullian  that  Marcion  rejected  parts  of  this 
epistle,  but  admitted  the  remainder  as  genuine. 

The  testimony  of  Irenaeus  carries  us  further  back  even  than 
his  own  day.  With  Tertullian  and  Clement,  he  appeals  to  the 
unanimous  teaching  handed  down  from  the  apostles.  In  bk.  iv. 
27.  1,  2,  he  tells  us  that  one  of  his  teachers  quoted  this  epistle 
thus,  "  and  therefore  Paul  said,  '  If  God  spared  not  the  natural 
branches,  etc'  ; "  and  says  that  this  teacher  had  himself  listened 
to  the  apostles.     He  speaks  (in  bk.  i,  26.  2)  of  the  Ebionites  as 


sec.  2]  INTRODUCTION  7 

rejecting  the  writings  of  Paul  on  the  ground  that  he  was  an 
apostate  from  the  Law.  From  this  we  learn  that  some  admitted 
the  genuineness,  while  they  denied  the  authority,  of  the  letters 
which  bore  the  name  of  Paul. 

10.  We  have  one  more  witness  of  the  same  date.  A  torn  part  of 
an  ancient  MS.  is  preserved  in  the  Ambrosian  Library  at  Milan ; 
which  from  its  discoverer  is  called  the  FRAGMENT  OF  MURATORI. 
Its  date  is  fixed  by  a  reference  to  Pius,  who  is  said  to  have  been 
"very  lately"  bishop  of  Rome.  From  Irenaeus  (bk.  iii.  3.  3,  4) 
we  learn  that  Pius  was  bishop  in  the  middle  of  the  second 
century.  The  fragment  must  therefore  have  been  written  by  a 
contemporary  of  Irenaeus.  It  gives  a  full  list  of  Paul's  epistles  ; 
and  in  reference  to  this  epistle  says,  "  He  described  more  fully  to 
the  Romans  the  order  of  the  Scriptures,  intimating  however  that 
Christ  was  the  chief  matter  of  them." 

11.  We  have  no  earlier  quotations.  An  important  earlier  writer 
is  Justin.  But  he  writes  for  unbelievers  ;  and  therefore  does  not 
appeal  to  books  which  for  them  had  no  authority.  We  find  how- 
ever, in  §  23  of  his  Dialogue  with  Trypho^  a.  passage  so  similar  to 
this  epistle  that  we  cannot  but  think  that  Justin  had  seen  it : 
"  For  also  Abraham  himself,  being  in  uncircumcision,  because  of 
his  faith  with  which  he  believed  God,  was  justified  and  blessed,  as 
the  Scripture  signifies.  And  he  received  circumcision  for  a  sign, 
but  not  for  righteousness."  Clement,  who  was  bishop  of  Rome 
at  the  end  of  the  first  century,  writes,  in  ch.  35  of  his  epistle  : 
"Having  cast  away  from  ourselves  all  unrighteousness  and  law- 
lessness, covetousness,  debates,  malignity  and  deceit,  whisperings 
and  backbitings,  hatred  of  God,  pride  and  boasting,  vainglory 
and  want  of  hospitality.  For  they  who  do  these  things  are  hateful 
to  God.  And  not  only  those  who  do  them,  but  also  they  who 
take  pleasure  in  them." 

12.  Such  are  our  witnesses.  What  does  their  evidence  prove? 
That  in  the  latter  half  of  the  second  century,  in  places  so  far 
apart  as  Carthage,  Egypt,  and  Gaul — we  may  add  by  sure  infer- 
ence Greece  and  Rome — no  one,  friend  or  foe,  doubted  that  Paul 
wrote  this  epistle.  We  stand  by  Irenaeus  in  a.d.  180.  He  is 
bishop  of  Lyons.     He  has  been  presbyter  under  Pothinus :  and 


8  ROMANS  [sec.  2 

Pothinus  was  born  in  the  first  century.  He  gives,  in  bk.  iii.  3.  3, 
a  list  of  the  bishops  of  Rome  from  the  days  of  the  apostles  ;  and 
thus  reveals  his  familiarity  with  the  history  of  that  Church.  He 
has  himself  been  a  delegate  to  Rome ;  and  must  therefore  know 
the  opinion  there  held  about  the  authorship  of  this  famous  epistle. 
He  has  learnt  the  Christian  doctrine  from  the  lips  of  Polycarp 
and  other  Christian  men.  Yet  he  is  utterly  unconscious  of  any 
difference  of  opinion  on  this  subject.  He  says  not  a  word  in 
defence  of  the  genuineness  of  the  epistle :  for,  where  there  is  no 
attack,  defence  is  needless.  Standing  by  his  side,  we  catch  the 
words  of  ancient  men  on  whose  lips  lingers  the  echo  of  an 
apostle's  voice.  We  hear  the  din  of  controversy  which  arose  even 
in  those  early  days,  if  not  within,  at  least  around,  the  sacred 
courts  of  the  Church  of  Christ.  The  contention  is  hushed  for  a 
moment,  that  old  and  young,  friends  and  foes,  may  proclaim  with 
one  voice  that  the  Epistle  to  the  Romans  was  written  by  the 
apostle  Paul. 

We  now  ask,  Could  this  unanimity  have  been  obtained  for  a 
writing  partly  or  altogether  forged  ?  Suppose  a  case.  The  laws 
of  causation  have  been  set  aside ;  and  a  bramble  has  produced 
the  fruit  of  Paradise  :  a  deceiver  has  written  this  epistle.  Or, 
a  great  and  good  man  has  written  it ;  and  has  left  his  unnamed 
offspring  to  the  tender  mercies  of  an  ungrateful  world.  The 
foundling  has  escaped  the  notice  of  everyone  else,  and  come  into 
the  hands  of  a  deceiver ;  and  by  him  has  been  wrapped  up  in 
the  garments  of  Paul,  and  brought  to  Rome.  When  was  it 
brought  ?  Not  during  the  apostle's  life.  For  a  unanimous  tradi- 
tion asserts  that  he  died  at  Rome :  and  his  presence  there  was 
a  safeguard  against  such  imposture.  It  must  then  have  been 
brought  after  his  death.  It  is  shown  to  the  members  of  the 
Church.  No  one  has  heard  of  it  before.  Yet  it  professes  to  have 
been  sent  to  them  years  ago,  when  Paul  was  in  active  work, 
and  before  he  came  to  Rome.  They  ask  at  once,  Where  has  the 
letter  been  all  this  time  ?  Why  have  we  not  seen  it  before  ? 
The  details  given  in  chs.  i.  and  xv.  expose  the  fraud.  That  this 
important  work  is  in  the  form  of  a  letter  to  a  prominent  Church, 
is  thus  in  some  sense  a  voucher  for  its  genuineness, 


sec.  2]  INTRODUCTION  9 

In  short,  we  have  two  results  for  which  we  seek  causes  ;  the 
existence  of  the  epistle,  and  its  unanimous  reception  in  the  second 
century.  In  Paul  we  have  an  author  worthy  of  the  epistle  ;  and 
in  the  epistle  a  work  worthy  of  Paul.  If  it  came  from  him,  its 
universal  reception  is  accounted  for.  If  it  did  not,  its  reception 
is  a  fact  for  which  no  sufficient  cause  can  be  assigned. 

13.  As  yet  we  have  given  only  a  part  of  the  argument.  In 
other  volumes  I  have  made  out  a  case  as  strong  as,  or  stronger 
than,  the  above  for  the  genuineness  of  the  Epistles  to  the 
Corinthians  and  the  Galatians.  And  this  evidence  supports  that 
which  I  have  just  adduced  for  the  Epistle  to  the  Romans.  For 
the  same  spirit  breathes  in  all.  And  innumerable  coincidences, 
in  phrase  and  thought,  of  the  epistles  one  compared  with  the 
other  and  of  all  as  compared  with  the  Book  of  Acts  testify 
strongly  to  the  truth  of  all.  If  all  are  spurious,  a  stupendous 
miracle  has  been  wrought  for  the  deception  of  mankind.  If  the 
others  are  genuine,  we  have  in  them  another  argument  for  the 
genuineness  of  this. 

The  argument  from  the  intellectual  and  moral  worth  of  the 
epistle,  from  its  coincidences  with  other  epistles  and  with  the 
Book  of  Acts,  and  from  the  oneness  of  Paul's  character  as  depicted 
in  his  writings,  can  be  appreciated  only  by  personal  study  of 
the  New  Testament.  I  have  however  sought  to  answer  the 
question  of  this  section  at  the  beginning  rather  than  at  the  end 
of  the  volume,  in  order  that,  in  approaching  the  text  of  the 
epistle,  we  may  do  so  with  a  reasonable  certainty  that  it  came 
from  Paul.  The  reader  will  do  well  to  refer  to  this  subject  after 
his  study  of  the  text.     It  is  further  discussed  in  my  other  volumes. 

14.  The  strength  of  the  case  I  have  tried  to  defend  has  been 
universally  felt.  With  exceptions  unworthy  of  mention,  this  epistle 
has  been  received  by  all,  from  the  Ebionites  who  detested  the 
author  but  admitted  the  authorship  to  modern  rationalists  who 
accept  the  work  as  genuine  but  deny  the  sacred  facts  so  fully 
believed  by  its  acknowledged  author.  Of  the  latter,  a  conspicuous 
example  is  F.  C.  Baur,  who,  while  denying  the  resurrection  of 
Christ,  admits  {The  Apostle  Paul  vol.  i.  p.  276)  that  "against 
these  four  epistles  (see  above)  not  even  the  slightest  suspicion 


io  ROMANS  [sec.  3 

of  spuriousness  has  ever  been  raised."  That  such  a  writer  accepts 
this  epistle  as  genuine,  affords  strong  presumption  that  its  genuine- 
ness cannot  be  disputed. 

Questions  of  genuineness  which  have  been  severely  contested 
are  carefully  discussed  in  my  volume  on  the  Epistles  to  the 
Ephesians,  Philippians,  and  Colossians. 

15.  Let  us  now  review  the  position  gained.  What  have  we 
proved  ?  Simply  that  Paul  wrote  the  epistle.  By  a  similar 
argument  we  might  have  proved  the  authorship  of  the  Dialogues 
of  Plato  and  of  the  Koran.  The  inspiration  of  the  writer  and 
the  authority  of  his  writings  have  not  been  mentioned.  We  have 
however  gained  much.  We  began  our  study  in  order  to  come 
near  to  Christ,  that  we  might  learn  what  He  actually  taught. 
In  our  search  we  have  found  a  man  who  professes  to  have  been 
commissioned  by  Him  to  proclaim  His  Gospel.  We  can  therefore 
now  listen  to  an  apostle's  voice.  We  stand  among  the  disciples 
of  Paul,  and  hear  what  he  says  about  his  Master. 

We  may  push  the  argument  one  step  further.  As  we  listen 
to  Paul,  we  shall  be  convinced  of  his  sincerity.  His  thoughts 
are  too  intense  to  be  feigned.  The  man  may  be  deceived  :  he 
is  not  a  deceiver.  We  shall  therefore  stand,  not  merely  among 
the  disciples,  but  within  the  heart,  of  Paul.  We  shall  look  at 
Christ  as  Paul  saw  Him. 


SECTION  III 

ARE  OUR  COPIES  OF  THE  EPISTLE  CORRECT? 

1.  We  now  ask,  Is  the  letter,  as  Paul  wrote  it,  correctly  repro- 
duced in  our  English  Revised  Version? 


sec.  3]  INTRODUCTION  n 

On  the  title-page  of  the  New  Testament  (A.V.  and  R.V.)  we 
read  that  it  was  translated  out  of  the  Greek.  I  shall  endeavour  to 
show  that  this  epistle  was  written  by  Paul  in  Greek  ;  that,  within 
limits  which  I  shall  specify,  it  is  preserved,  as  he  wrote  it,  in 
the  Greek  text  underlying  the  Revised  Version  ;  and  that  the 
translation  is  on  the  whole  correct. 

2.  It  might  be  supposed  that  a  letter  to  the  Roman  Church 
would  be  written  in  Latin  :  but  indisputably  this  was  not  so. 
The  Latin  fathers  never  claim  their  own  language  as  the  original 
of  any  part  of  the  Bible.  Augustine  complains  that,  in  the  early 
days  of  the  Church,  whoever  obtained  a  Greek  MS.  and  knew 
anything  of  Greek  undertook  a  translation  ;  and  that  therefore 
almost  all  the  Latin  copies  were  different.  He  adds,  "  but  among 
the  interpretations  themselves,  let  the  Italic  be  preferred  before 
others:"  Christian  Doctrine  bk.  ii.  chs.  II,  15.  The  best  was 
therefore  a  translation.  Such  was  the  variety  of  the  Latin  copies 
that  in  A.D.  382  Damasus,  bishop  of  Rome,  committed  to  Jerome 
the  task  of  revision.  Jerome  published  the  Gospels  in  A.D.  384. 
In  his  preface  he  says  to  Damasus,  "  Thou  urgest  me  to  make 
a  new  work  out  of  an  old  one,  to  sit  as  arbiter  on  copies  of  the 
Scriptures  scattered  throughout  the  world  ;  and,  because  they 
vary  amongst  themselves,  to  determine  which  are  they  which 
agree  with  the  Greek  truth."  This  proves  that  the  Greek  copies 
were  the  standard  with  which  the  Latin  were  to  be  compared. 
Moreover,  that  the  epistle  was  written  not  in  Latin  but  in  Greek,  is 
put  beyond  doubt  by  a  comparison  of  the  Greek  and  Latin  copies. 
In  the  Latin  we  constantly  find  the  same  thought  expressed  in 
different  ways  :  in  the  Greek,  the  variations  are  nearly  all  such 
as  would  naturally  arise  from  the  mistakes  of  a  copyist. 

The  use  of  the  Greek  language  in  this  letter  was  justified  by 
its  great  prevalence  in  Rome.  This  is  testified  by  many  writers ; 
and  by  the  mss.  found  among  the  ruins  of  Herculaneum,  which 
are,  I  believe,  nearly  all  Greek.  Most  of  the  early  bishops  of 
Rome  bear  Greek  names. 

3.  We  now  ask,  To  what  extent  does  the  Greek  text  underlying 
our  Revised  Version  reproduce  the  epistle  as  Paul  wrote  it  ?  To 
answer  this  question,  we  summon  again  the  witnesses  who  gave 


T2  ROMANS  [sec.  3 

evidence  about  tne  genuineness  of  the  epistle.  We  have  the  Greek 
MSS.,  the  ancient  versions,  and  the  many  quotations  from  early 
Christian  writers.  If  these  witnesses,  so  various  in  origin  and 
form,  agree,  their  agreement  is  complete  proof  that  they  are  correct 
copies  of  one  original.  If  they  differ,  we  must  examine  the  kind 
and  extent  of  their  difference. 

4.  The  Greek  Mss.  are  of  two  kinds  ;  uncials  in  capital  letters, 
and  cursives  in  running  hand.  Roughly  speaking,  the  uncials  are 
earlier,  and  the  cursives  later,  than  a.d.  1000. 

Eleven  uncials  of  this  epistle  are  known.  The  most  famous  are, 
the  Vatican  MS.  at  Rome  ;  the  Sinai  MS.  found  by  Tischendorf 
in  A.D.  1859  in  the  monastery  at  Sinai,  and  now  preserved  at 
St.  Petersburg ;  and  the  Alexandrian  MS.  presented  in  a.d.  1628 
by  the  patriarch  of  Constantinople  to  Charles  I.,  and  now  in  the 
King's  Library  at  the  British  Museum.  This  last  was  written 
probably  in  the  fifth,  and  the  other  two  in  the  fourth,  century.  They 
are  written  on  beautiful  vellum,  and  each  forms  a  thick  4to  volume 
some  10  in.  to  14  in.  square.  They  have  two,  three,  or  four 
columns  on  a  page.  The  letters  follow  each  other  without  any 
separation  into  words  ;  and  there  are  very  few  stops.  Corrections 
by  later  hands  are  found  in  all.  Each  of  them  contains  a  large 
part  of  the  Old  Testament  and  Apocrypha,  all  in  Greek.  The 
Alex,  and  Vat.  mss.  contain  the  greater  part,  and  the  Sinai  MS. 
the  whole,  of  the  New  Testament.  Not  less  interesting  is  the 
Ephraim  MS.,  in  the  Imperial  Library  at  Paris.  By  a  strange 
sacrilege,  the  writing  of  the  Scriptures  was  erased  to  make  room 
for  the  works  of  Ephraim,  a  Syrian  father.  Fortunately,  the 
erasure  was  not  perfect.  And,  by  the  use  of  chemicals  to  restore 
the  defaced  writing,  and  by  careful  examination,  the  whole  has 
been  deciphered.  It  contains  important  fragments  of  the  Old 
and  New  Testaments,  including  part  of  this  epistle  ;  and  seems 
to  have  been  written  in  the  fifth  century.  Also  of  great  interest 
is  the  Clermont  MS.,  of  the  sixth  century,  with  Greek  and  Latin 
on  opposite  pages.     The  others  are  of  later  date. 

In  addition  to  these  are  hundreds  of  cursives.  Collectively  they 
are  of  interest  as  reproducing  a  later  text.  But  they  are  of  little 
value  as  aids  to  reproduce  the  original, 


sec.  3]  INTRODUCTION  13 

5.  Another  test  of  the  correctness  of  our  copies  is  furnished  by 
the  various  ancient  Versions.  The  Syriac,  Latin,  and  Coptic 
are  specially  important.  The  former  is  written  in  the  language 
called,  in  the  N.T.,  Hebrew ;  of  which  we  have  specimens  in 
Mt.  xxvii.  46,  Mk.  v.  41,  vii.  34,  xv.  34,  Rom.  viii.  15,  1  Cor.  xvi.  22. 
To  distinguish  it  from  the  tongue  of  Moses  and  Isaiah,  we  now 
call  it  Syriac  or  Aramaic.  It  was  the  mother-tongue  of  Christ 
and  the  apostles.  Many  MSS.  preserved  by  scattered  Syrian 
Churches  have  been  brought  to  Europe  and  examined.  The  Latin 
copies  are  very  many,  and  possess  interest  as  being  the  only  form 
in  which  the  Bible  was  accessible  to  the  Western  Church  during 
the  middle  ages.  Also  of  great  value  is  the  Coptic  or  Memphitic 
version  from  Lower  Egypt.  Some  other  versions  of  less  value  have 
also  been  examined  and  compared. 

6.  The  very  numerous  Quotations  from  early  Christian  writers 
also  contribute  to  answer  our  question.  They  have  been  collected 
with  more  or  less  care.  In  most  cases,  their  value  as  witnesses 
to  the  original  text  is  not  great.  For  we  possess  them  only  in  a 
few  late  copies  into  which  errors  have  crept  even  more  than  into 
the  best  copies  of  the  New  Testament.  But  there  are  quotations 
in  which  the  correct  reading  is  by  the  context  made  quite  certain. 
And  some  of  these  are  most  valuable.  Of  all  this,  my  note  on 
Rom.  v.  1  supplies  instances.  Sometimes  the  writers  tell  us  that 
the  MSS.  differed  in  their  day ;  and  not  unfrequently  they  say 
which  reading  was  then  considered  the  best.  Of  this,  Rom.  viii.  1 1, 
1  Cor.  xv.  5 1  are  examples.     Such  references  are  always  valuable. 

7.  The  testimony  of  the  more  important  of  these  witnesses  has 
been  carefully  weighed  and  recorded.  The  earliest  Greek  copies 
have  been  reprinted  word  for  word.  And  of  a  larger  number 
we  have  collations,  i.e.  published  lists  of  their  variations  from  a 
commonly  accepted  standard.  Of  the  Alexandrian  and  Vatican 
MSS.,  there  have  been  published  photographs  of  every  page,  an 
almost  exact  reproduction  of  the  original.  These  enable  the 
student  to  become  familiar  with  two  of  the  oldest  sacred  documents 
extant.  We  have  also  Critical  Editions  of  the  Greek  Testament, 
giving  not  only  a  revised  text,  but  under  each  verse  the  variations 
of  the  chief  manuscripts  and  versions,  and  the  more  important 


14  ROMANS  [sec.  3 

quotations.  Of  these,  passing  over  those  of  an  earlier  day,  I  may 
mention  the  editions  of  Lachmann,  in  a.d.  1842-50,  Tischendorf, 
8th  ed.  1869-72,  Tregelles,  1857-70,  and  of  Westcott  and  Hort  in 
1881. 

8.  What  then  is  the  testimony  of  these  various  witnesses  thus 
carefully  interrogated  ?  They  reveal,  in  almost  every  verse, 
variations  in  the  ancient  copies  of  the  New  Testament.  But  of 
these  a  large  proportion  affect  the  meaning  very  slightly  or  not 
at  all.  And  very  many  are  proved  by  the  overwhelming  weight 
of  contrary  testimony  to  be  mere  mistakes  of  copyists.  In  the 
edition  of  Westcott  and  Hort,  vol.  i.  p.  561,  we  read :  "  If  com- 
parative trivialities,  such  as  changes  of  order,  the  insertion  or 
omission  of  the  article  with  proper  names,  and  the  like,  be  laid 
aside,  the  words  in  our  opinion  still  subject  to  doubt  can  hardly 
amount  to  more  than  a  thousandth  part  of  the  whole  New 
Testament." 

There  are,  however,  important  passages  in  which  our  earliest 
copies  vary ;  and  some  in  which  they  are  almost  equally  divided. 
This  proves  that  into  even  these  earliest  copies  errors  have  crept ; 
and  makes  possible  that  the  reading  found  in  the  larger  number 
is  not  always  correct.  In  Rom.  v.  1,  some  able  scholars  have 
ventured  to  set  aside  the  unanimous  verdict  of  our  oldest  copies. 
To  detect,  amid  these  variations,  the  author's  own  words,  is  the 
important  and  difficult  task  of  the  Textual  Criticism  of  the  New 
Testament.  The  critic  endeavours  to  retrace  the  steps  by  which 
error  has  crept  into  the  ancient  copies,  by  searching  for  the 
reading  most  likely  to  have  given  rise  to  existing  variations. 
With  this  aim,  various  critics  have  propounded  various  modes 
of  procedure,  arrived  at  by  their  comparison  of  existing  docu- 
ments, principles  which  I  cannot  here  expound.  The  results 
attained  are  embodied  in  the  Critical  Editions  of  the  Greek 
Testament,  mentioned  above,  and  in  other  works  on  the  same 
subject.  Where  the  evidence  is  not  decisive,  all  editors  except 
Tischendorf  put  the  more  probable  reading  in  their  text  and 
the  less  probable  in  the  margin.  They  thus  indicate  a  preference 
where  confident  decision  is  impossible. 
9.  From  the  following  lists,  which  contain  all  the  passages  in 


sec.  3]  INTRODUCTION  15 

which  the  Critical  Editors  propose  or  suggest  changes  of  any 
importance  from  the  text  underlying  our  A.V".,  the  reader  may 
learn  how  close  is  the  agreement  between  the  results  attained 
in  this  branch  of  sacred  scholarship,  and  how  narrow  is  the  area 
still  open  to  doubt. 

The  following  corrections,  the  Editors  propose,  without  marginal 
note  indicating  doubt  :— 

1.  Rom.    i.  29  :  om\t  fornication. 

2.  „        „  31  :      „     implacable 

3.  „  iii.  22  :      „     and  upon  all. 

4.  „  iv.  15:  but  where  instead  of/or  where 

5.  „  „    19 :  omit  not. 

6.  „  vi.  12 :       „    it  in. 

•  7.      „       ,,13:  as  {/"instead  of  as  those  that  are. 

8.  „    vii.    6  :  having  died  to  that  instead  of  that  being  dead. 

9.  „     „    18  :  is  not  instead  of  I  find  not. 

10.  „  viii.    1  :  omit  who  walk  not  after  the  flesh  but  after  the 

Spirit. 

11.  „     ix.  31  :  omit  2nd  of  righteousness. 

12.  „      „   32:      „    of  law. 

13-  »      »   33  :  he  that  instead  of  whosoever. 

14.  „      x.  17  :  Christ  instead  of  God. 

1 5.  „     xi.    6  :  omit  latter  half  of  verse. 

16.  „  xiii.    9:        „   thou  shall  not  bear  false  witness. 

17.  „  xiv.    6:        „   he  that  regardeth  not,  etc. 

18.  „      „     9  :  came  to  life  instead  of  rose  and  revived. 

19.  „      „    10  :  God  instead  of  Christ. 

20.  „      ,,15:  for  „         but. 

21.  „  xv.  24  :  omit  /  will  come  to  you. 

22.  „      „   29 :      „    of  the  Gospel. 

23.  „  xvi.  24  :  omit  the  verse. 

All  the  above  changes  are  accepted  by  the  English  Revisers, 
and  without  note  except  that  in  Nos.  3  and  23  they  tell  us,  in 
my  view  needlessly,  that  "some  ancient  authorities  add"  or 
"  insert "  the  rejected  words.  They  may  all  be  accepted  with 
complete  confidence. 


16  ROMANS  [sec  3 

In  the  following  list,  the  Editors  differ,  or  express  doubt  in 
their  margin  : — 

1.  Rom.    L  16:  insert  or  omit  first, 

2.  „  ii.    2  :  but  we  know  or  for  we  know. 

3.  „  iii.    2 :  insert  or  omit  for  before  first. 

4.  „  „    7:  but  if  or  for  if  . 

5.  „  „  28  :  we  reckon  therefore  ox  for  we  reckon. 

6.  „  iv.  19 :  insert  or  omit  now. 

7.  „  v.    1 :  let  us  have  or  we  have. 

8.  „  „    2  :  insert  or  omit  by  faith. 

9.  „  vi  19:         „          „      unto  iniquity. 

10.  „    viL  23  :  to  the  law  or  *»  the  law. 

11.  „  viiL    2:  made  me  free  or  made  thee  free. 

12.  „     „    11  :  through  His  Spirit  or  because  of  His  Spirit. 

13.  „     ,,24:  slight  alterations. 

14.  „     „   28 :  a//  things  work  or  &*/  a/^r^j  a//  things. 
lS~  n     n   34 :  insert  or  omityhw*  /^  /&&«/.. 

16.  „  „   35:  Christ  or  6W. 

17.  „  ix.    4:  covenants  ox  covenant. 

18.  „  „  28  :  an  unimportant  omission. 

19.  „  x.    5  :  an  unimportant  rearrangement 

20.  „       „    9  :  a  slight  verbal  change. 

21.  „  xi  17  :  the  root  of  the  fatness  or  the  root  and  the  fatness. 

22.  „  xiv.    5  :  one  man  esteems  or  for  one  man  esteems. 

23.  „  „    12  :  insert  or  omit  to  God. 

24.  „  „    19:  let  us  follow  or  we  follow. 

2S-      n     n   2I :  insert  or  omit  or  is  ensnared  or  is  weak. 
26.      „    xv.  19 :  Holy  Spirit,  Spirit  of  God,  or  Spirit. 

Of  the  above  passages,  all  except  ten  are  noted  in  the  Revisers 
margin.  Of  these  ten,  eight,  viz.  Nos.  1,  3,  9,  15,  17,  18,  19,  23, 
are  so  unimportant  or  so  slightly  attested  as  to  be  unworthy  of 
mention  in  a  popular  version.  The  other  two,  No.  11  and  still 
more  No.  22,  seem  to  me  to  deserve  mention.  The  readings 
overlooked  are  much  better  attested  than  many  in  the  Revisers' 
margin:  and  they  affect  perceptibly  the  course  of  thought. 
No.  7,  noted  in  R.V.  margin  as  read  by  some  authorities,  has 


sec.  3]  INTRODUCTION  17 

exceedingly  slight  documentary  evidence  ;  but  is  rightly  placed 
there  because  of  the  great  interest  attaching  to  it :  see  my  note. 
Five  other  variations,  Nos.  8,  13^,  14,  16,  20,  noted  in  the  margin 
as  read  by  some  ancient  authorities,  are  unimportant  or  slightly 
attested.  Ten  other  passages,  Nos.  2,  4,  5,  6,  10,  12,  13a,  21, 
24,  25,  noted  as  read  by  many  ancient  authorities,  contain,  with 
Nos,  7,  1 1,  22,  all  the  variations  worthy  of  serious  consideration. 
On  each  of  these,  see  my  note.  The  rest  of  the  text  underlying 
the  R.V.  may  be  accepted  with  reasonable  confidence  as  repro- 
ducing the  actual  words  of  the  apostle. 

The  reading  noted  by  the  Revisers  in  ch.  vii.  25  is  of  no 
importance.  In  chs.  iii.  22,  xii.  1 1,  xiv.  23,  xvi.  25 — 27,  they  seem  to 
me  to  have  needlessly  expressed  doubt  by  putting  in  their  margin 
very  weakly  supported  readings  rejected  without  note  by  all 
Critical  Editors. 

10.  Our  question  is  answered.  We  have  examined  witnesses 
from  the  solitude  of  the  Egyptian  desert  and  from  the  monasteries 
of  western  Europe,  from  the  coast  of  Malabar  and  from  the 
shadow  of  Sinai.  Their  testimonies  agree.  Just  as  the  super- 
scription of  Pilate,  in  different  languages,  yet  with  one  voice, 
proclaimed  the  royalty  of  Christ,  so,  in  the  same  three  languages, 
these  many  witnesses  proclaim  in  one  great  harmony  the  one 
Gospel  of  Peace. 

11.  Some  may  ask,  If  the  differences  are  so  small,  is  not  the 
Textual  Criticism  of  the  New  Testament  a  needless  study?  If 
the  labour  spent  had  done  nothing  more  than  prove  that  the 
differences  are  so  small,  it  would  be  well  repaid.  But  it  has 
produced  other  results.  The  corrections  of  the  text,  small  as  they 
appear,  are  important.  No.  5  of  List  I.  and  Nos.  5  and  6  of 
List  II.  make  the  argument  more  clear  or  the  words  more  forceful. 
No.  19  of  List  I.  detects  an  unfair  argument  for  the  divinity  of 
Christ.  In  other  parts  of  the  New  Testament,  still  more  important 
variations  are  found.  In  one  case,  a  question  of  authorship  is 
affected  by  the  changes  we  are  compelled  to  adopt.  In  short, 
every  word  of  Holy  Scripture  is  more  precious  than  gold  ;  and 
no  labour  is  lost  which  removes  from  it  a  particle  of  alloy. 

12.  One   question   remains.      Do    our    modern   versions   fairly 

2 


1 8  ROMANS  [sec.  3 

reproduce  the  text  translated?  In  asking  this  question,  we  must 
remember  that  every  translation  is  imperfect.  It  is  a  lens  which 
absorbs  and  deflects,  while  it  transmits,  the  light.  This  is 
specially  true  of  languages  far  removed  in  time  and  circumstances. 
The  words  do  not  correspond :  phrases  correspond  still  less. 
Even  such  common  English  words  as  for  and  but  have  no  exact 
equivalents  in  Greek.  In  every  translation,  something  is  lost  in 
accuracy,  clearness,  and  force.  And  translations  often  err,  not 
merely  in  failing  to  give  the  writer's  full  meaning,  but  by  putting 
other  thoughts  in  place  of  his.  We  ask  then,  To  what  extent 
does  our  English  Revised  Version  put  before  us  Paul's  thoughts  ? 

13.  A  partial  answer  to  our  question  may  be  derived  from 
comparison  of  the  Revised  Version  with  its  predecessors,  especially 
with  the  Roman  Catholic  Version  published  at  Rheims  in  a.d.  1582 
and  the  Authorised  Version  published  in  a.d.  161  i.  Here  are 
three  translations  of  very  different  origin.  Yet  in  the  main  they 
agree.  We  find  in  all  the  same  epistle,  the  same  arguments,  the 
same  teaching.  The  same  spirit  breathes  in  all.  It  is  therefore 
the  spirit  not  of  the  translator  but  of  the  original  writer.  Those 
familiar  with  Latin  or  German  will  do  still  better  by  comparing 
the  Vulgate  as  sanctioned  by  Popes  Sixtus  V.  and  Clement  VIII. 
and  Luther's  version.  The  same  results  will  follow.  The 
Trinitarian  Bible  Society  printed  a  leaflet  containing  a  list  of 
corruptions  of  the  Roman  Catholic  translations  published  by  the 
British  and  Foreign  Bible  Society.  The  shortness  and  unim- 
portance of  the  list  are  complete  proof  that  the  versions  referred 
to  accord  substantially  with  the  Protestant  versions.  And  the 
theological  differences  of  Roman  Catholics  and  Protestants  are 
vouchers  for  the  comparative  correctness  of  that  which  they  agree 
to  accept.  I  do  not  say  that  where  these  witnesses  agree  we 
may  rely  absolutely  upon  them  ;  but  that  they  agree  in  the  main, 
and  in  the  main  may  be  accepted. 

14.  It  is  nevertheless  true  that  readers  and  even  writers  have 
not  unfrequently  fallen  into  serious  errors  of  doctrine  by  using 
only  one  version  of  the  Bible,  e.g.  the  English  Authorised  Version 
A  dangerous  mistranslation,  only  in  part  corrected  in  the  R.V.,  is 
found  in  A.V.  of  Heb.  vi.  4 — 6.     A  good  safeguard  against  such 


sec.  3]  INTRODUCTION  19 

error  is  the  use  of  various  translations.  As  a  second  and  better 
translation  to  put  beside  the  familiar  Authorised  Version,  the 
Revised  Version  is  of  immense  value.  Another  safeguard  is  the 
constant  comparison  of  Scripture  with  Scripture.  Hold  with  great 
caution  any  doctrine  not  frequently  taught  in  the  Bible.  The 
Spirit  of  Inspiration  has  made  provision  for  defects  of  translation 
by  giving  us  the  vital  truths  in  many  and  various  forms.  A  third 
safeguard  is  found  in  the  argumentative  form  of  much  of  the  New 
Testament.  The  meaning  of  one  statement  is  often  determined 
by  another  given  in  proof.  By  tracing  the  line  of  thought,  we 
shall  for  the  most  part  be  saved  from  serious  error  and  guided 
aright.  Moreover,  all  careful  study  will  make  us  more  familiar 
with  the  sacred  writer's  modes  of  thought  and  style  of  writing. 
There  is  no  limit  to  the  extent  to  which  a  student  of  the  English 
Bible  may  lessen  the  disadvantage  of  using  a  translation.  This 
is  especially  true  of  those  who,  desiring  to  know  His  will,  seek  in 
their  study  of  the  Bible  the  guidance  of  the  Spirit  of  God.  In 
approaching  the  Book,  they  approach  God ;  and  through  the 
written  word  God  speaks  to  them.  They  recognise  each  deeper 
insight  into  its  meaning  as  a  revelation  from  Him  who  unveils  to 
the  humblest  who  sit  at  His  feet  much  which  lies  concealed  from 
others  more  educated.  In  many  cases,  even  the  difficulties  of  the 
Bible  will  be  an  occasion  of  gratitude  to  Him  who  makes  the 
darkness  to  be  light  about  us. 

15.  The  translation  here  given  is  no  rival  to  the  Revised  Version. 
Indeed,  I  have  not  been  careful  to  give  always  good  idiomatic 
English.  I  have  sought  merely  to  reproduce  in  modern  English, 
at  any  cost  of  elegance  or  good  grammar,  as  accurately  and  as 
fully  as  possible  the  sense  of  the  Greek  words  used  by  Paul. 
Moreover,  a  translation  was  needful  in  order  to  convey  to  the 
reader,  especially  to  those  familiar  with  the  original,  my  inter- 
pretation of  the  grammatical  forms  there  used.  It  would  have 
been  useless  to  reprint  or  revise  another  version.  Yet,  without 
a  continuous  text  of  the  epistle,  the  volume  would  have  been 
incomplete.  The  use  of  various  translations  is  helpful  by  teaching 
us  to  lean  not  on  the  outward  form  of  the  Bible  but  on  its 
inner  sense. 


2o  ROMANS  [sec.  4 


SECTION  IV 

WHEN,     WHERE,    TO     WHOM,    AND     WITH    WHAT 
PURPOSE,     WAS    THE   EPISTLE    WRITTEN? 

1.  Of  these  questions,  the  first  three  are  less  important  than 
those  discussed  in  the  foregoing  sections.  To  answer  them  is 
no  essential  part  of  my  argument.  Our  proof  that  this  epistle 
expresses  the  mind  of  Paul  would  remain  even  if  we  knew  not 
when  and  where  and  to  whom  it  was  written.  At  the  same 
time  we  shall  find  information  on  these  topics  which  we  cannot 
afford  to  neglect.  Moreover,  to  sift  details,  gives  us  closer 
contact  with  the  men  and  facts  of  the  Bible  and  a  firmer 
conviction  of  their  reality.     It  will  be  so  in  this  case. 

2.  We  may  fix  the  date  of  a  book  in  reference  either  to  some 
common  era  such  as  the  year  of  our  Lord  or  to  other  events 
in  the  life  of  the  writer.  The  former  method  tells  us  what 
was  taking  place  in  the  world  at  the  same  time ;  the  latter 
will  connect  this  letter  with  whatever  else  we  know  of  Paul. 
This  latter  method  we  now  adopt.  The  place  of  the  epistle  in 
the  Christian  era  is  carefully  discussed  in  Diss.  iii.  of  my  volume 
on  Corinthians. 

3.  Paul  tells  us,  in  chs.  i.  8—15,  xv.  23—33,  tnat  he  has  not 
yet  been  at  Rome,  that  he  is  free,  on  his  way  to  Jerusalem 
with  money  collected  for  the  Christians  there  by  those  in 
Macedonia  and  Achaia.  He  looks  forward  to  Jerusalem  with 
fear  ;  but  hopes  to  be  saved  from  the  Jews  and  then  to  go 
through  Rome  to  Spain.  Let  us  compare  this  with  what  he 
says  elsewhere  about  himself.  In  1  Cor.  xvi.  iff  (written  appa- 
rently from  Ephesus  :  see  v.  8)  Paul  speaks  of  the  collection 
as  not  yet  made  at  Corinth,  but  hopes  to  find  it  ready  when  he 
arrives  there  :  he  expects  to  spend  some  time  at  Corinth,  and 
then  to  either  take  or  send  the  money  to  Jerusalem.  In 
2  Cor.  ii.  i2f,  we  find  that  Paul  has  left  Ephesus  and  come 
through   Troas   to   Macedonia.      The   Macedonian    collection    is 


sec.  4I  INTRODUCTION  21 

made ;  that  of  Achaia,  of  which  province  Corinth  was  the 
capital,  is  not  yet  made  :  chs.  viii.  1 — 4,  ix.  1 — 6.  And  Paul  is  on 
his  way  to  Corinth  :  chs.  ix.  4,  xii.  20,  xiii.  1.  Thus,  although 
this  epistle  does  not  mention  those  to  Corinth,  nor  the  converse, 
the  three  epistles  are  bound  together  by  a  matter  common  to 
all.  The  letter  to  Rome  is  evidently  later  than  those  to 
Corinth ;  but  was  written  while  Paul  was  engaged  in  the  same 
business. 

4.  We  turn  now  to  the  Book  of  Acts,  written  probably  by  a 
companion  of  Paul :  see  Diss.  ii.  of  my  Corinthians.  It  makes  no 
mention  of  these  epistles,  nor  directly  of  the  collection  ;  and  may 
therefore  be  looked  upon  as  an  independent  witness.  We  will 
compare  the  account  it  gives  with  the  facts  already  gathered 
from  Paul's  letters.  The  proposed  visit  to  Jerusalem  cannot  be 
later  than  that  recorded  in  Acts  xxi.  15,  which  was  followed  by 
his  arrest.  Let  us  trace  his  previous  course.  In  ch.  xix.  21, 
xx.  1,  we  find  him  at  Ephesus,  intending  to  go  through  Macedonia 
and  Achaia  to  Jerusalem,  and  then  to  Rome.  He  goes  through 
Macedonia  to  Greece,  which  formed  the  Roman  province  of 
Achaia.  After  spending  three  months  there,  he  goes  through 
Macedonia  and  Miletus  to  Jerusalem,  a  circuitous  route  occasioned 
by  a  plot  of  the  Jews.  He  has  been  warned  of  danger  at  Jerusalem : 
ch.  xx.  23.  In  ch.  xxiv.  17,  he  tells  Felix  that  he  came  to  Jerusalem 
bringing  alms  for  his  nation.  Here  we  have  the  details  gathered 
from  the  epistles.  We  therefore  infer  that  the  Epistle  to  the 
Romans  was  written  during  the  journey  narrated  in  Acts  xx. 

Since,  as  we  learn  from  Rom.  xv.  26,  the  collection  was  already 
made,  Paul  must  have  arrived  in  Achaia.  And  it  is  much  more 
likely  that  this  letter,  which  bears  marks  of  deliberation,  was 
written  during  Paul's  three  months'  sojourn  there  than  on  his 
journey  from  Greece  to  Jerusalem.  Now  Corinth  was  the  capital 
of  Achaia  ;  the  letters  to  Corinth  say  that  Paul  was  going  there  ; 
and  communication  with  Rome  was  more  easy  from  Corinth  than 
from  any  other  point  in  Paul's  course.  We  therefore  infer  that 
the  epistle  was  written  from  Corinth.  And  this  is  confirmed  by 
the  mention  in  ch.  xvi.  1  of  Cenchreae,  the  port  of  Corinth. 

From  Acts  xx.  6  we  learn  that  Paul  sailed  from  Philippi  shortly 


22  ROMANS  [sec.  4 

after  Easter  on  his  way  from  Corinth  to  Jerusalem.  He  must 
therefore  have  been  at  Corinth  during  the  winter.  Rom.  xv.  25 
implies  that  the  letter  was  written  almost  at  the  close  of  his 
sojourn  there.  From  all  this  we  infer  as  probable  that  the  Epistle 
to  the  Romans  was  written  from  Corinth,  in  the  early  part  of  the 
year  in  which  Paul  was  arrested  at  Jerusalem.  In  Diss.  iii.  of 
my  Corinthians,  I  have  adduced  reasons  for  believing  that  the 
year  referred  to  was  a.d.  59,  and  clear  proof  that  the  letter  was 
written  early  in  the  reign  of  Nero. 

Notice  also  that,  of  the  men  with  Paul  when  writing,  (see 
Rom.  xvi.  21,)  Timothy  and  Sosipater  (or  Sopater)  are  mentioned 
in  Acts  xx.  4  as  his  companions  on  his  journey  towards  Jerusalem. 
Gaius,  his  host,  (see  Rom.  xvi.  23,)  was  perhaps  the  man  mentioned 
in  1  Cor.  i.  14  as  belonging  to  the  Church  at  Corinth.  The  same 
name  is  found  in  Acts  xx.  4.  But  the  frequency  of  the  name 
leaves  us  uncertain  whether  it  refers  to  the  same  man. 

5.  If  the  above  inferences  be  correct,  this  epistle  stands  in 
close  relation  to  1  and  2  Corinthians.  That  this  is  actually  so, 
I  have  proved  at  some  length  in  Diss.  i.  of  my  Corinthians. 

A  study  of  these  details  greatly  confirms  the  genuineness  of 
all  three  epistles.  The  coincidences  prove  that  we  have  here 
real  persons ;  and  that  the  collection  of  money  and  the  journey 
were  actually  made.  All  possibility  of  fraud  is  taken  away  by 
the  incidental  nature  of  the  references. 

6.  About  the  Christians  at  Rome,  to  whom  the  epistle  was 
written,  our  earliest  information  is  derived  from  the  letter  itself. 
And  it  is  very  scanty.  The  number  of  persons  greeted  in 
ch.  xvi.,  probably  a  small  part  of  the  whole,  suggests  a  com- 
munity of  some  size.  The  appeal  in  ch.  ii.  17  implies  a  Jewish 
element ;  but  the  general  tone  of  the  letter,  e.g.  chs.  i.  6,  13, 
xi.  13,  suggests  a  majority  of  Gentiles.  The  Church  was  famous 
everywhere :  ch.  i.  8.  But  this  is  partly  accounted  for  by  the 
fact  that  from  every  place  there  was  a  road  to  Rome.  Some 
of  the  members  had  been  long  in  the  faith :  ch.  xvi.  7.  There 
are  no  traces  of  error  among  the  people.  Had  there  been 
serious  error,  it  would,  from  the  conspicuous  position  of  the 
Church,  have  been  known  to  Paul,  and  probably  referred  to  in 


sec.  4]  INTRODUCTION  23 

the  epistle.  The  letter  suggests  a  Church  of  some  years'  standing, 
of  stability  and  importance.  This  is  confirmed  by  the  Roman 
historian  Tacitus,  who  tells  us  (Annals  bk.  xv.  44)  that  six  years 
later  "an  immense  multitude"  were  convicted  in  Rome  of  being 
Christians,  and  put  to  death. 

7.  The  origin  of  the  Church  at  Rome  is  unknown.  During  the 
ministry  of  Christ,  many  thousands  of  Jews  lived  there.  So 
Josephus,  Antiquities  bk.  xvii.  II,  1:  "The  number  of  the 
ambassadors  sent  by  the  authority  of  the  nation  was  fifty,  to  which 
they  joined  eight  thousand  Jews  that  were  at  Rome  already." 
Similarly  Philo,  On  the  Virtues  of  Ambassadors  §  23  :  "  The  great 
division  of  Rome  which  is  on  the  other  side  of  the  Tiber,  which 
was  occupied  and  inhabited  by  the  Jews.  And  they  were  mostly 
Roman  citizens,  having  been  emancipated :  for,  having  been 
brought  as  captives  into  Italy,  they  were  emancipated  by  those 
who  had  bought  them  for  slaves.  .  .  .  They  were  in  the  habit 
of  contributing  sacred  sums  of  money  from  their  firstfruits,  and 
sending  them  to  Jerusalem  by  the  hands  of  those  who  were  to 
conduct  the  sacrifices."  They  also  made  proselytes.  So  Josephus, 
Antiquities  bk.  xviii.  3.  5  :  "  Fulvia,  a  woman  of  great  dignity, 
and  one  who  had  embraced  the  Jewish  religion." 

In  Acts  ii.  10,  we  find  Roman  Jews  and  proselytes  at  a  feast 
at  Jerusalem.  It  must  have  been  so  during  our  Lord's  lifetime. 
These  pilgrims  would  probably  hear  His  preaching  :  and  in  this 
way  the  good  seed  may  have  been  early  carried  to  Rome.  The 
close  connection  of  the  metropolis  with  other  parts  of  the  empire 
would  bring  Romans,  both  Jews  and  Gentiles,  into  contact  with 
the  Gospel.  Of  this,  the  case  of  Cornelius  is  an  example.  Some 
converted  in  other  places  would  probably  sojourn  or  settle  at 
Rome.  So  probably  Aquila,  one  of  the  Jews  banished  from 
Rome  by  Claudius.  For,  when  Paul  first  met  him,  he  is  spoken 
of  only  as  "  a  Jew  :  "  Acts  xviii.  2.  In  Rom.  xvi.  3,  4  we  find 
him  again  in  Rome,  holding  Christian  meetings  in  his  house. 
Of  all  places,  it  was  most  likely  that  in  Rome  the  Gospel  would 
take  root  even  without  apostolic  help.  And  this  is  the  simplest 
explanation  of  the  origin  of  the  Church  there. 

Irenaeus   (bk.  iii.   3.   2)   speaks   of  "  the   Church   founded  and 


24  ROMANS  [sec.  4 

constituted  at  Rome  by  the  two  most  glorious  apostles  Peter 
and  Paul."  But  this  epistle  is  complete  proof  that  the  Christian 
community  at  Rome  was  not  founded  by  Paul :  and  this  disproof 
weakens  greatly  the  above  statement  as  proof  that  it  was  founded 
by  Peter.  All  that  we  can  infer  is  that  these  apostles  laboured 
at  Rome,  and  thus  contributed  to  the  establishment  of  the  Church. 
The  argument,  from  the  silence  of  the  epistle  about  him,  that 
Peter  had  not  been  at  Rome  when  Paul  wrote  is  weakened  by 
the  absence  in  1  Peter,  written  to  Churches  founded  by  Paul,  of 
any  mention  of  him. 

8.  We  notice  that  in  this  epistle  Paul  lays  aside  the  tone  of 
authority  with  which  he  had  recently  addressed  the  Churches  in 
Corinth  and  Galatia,  founded  by  himself.  His  maxim  not  to 
build  on  another's  foundation  (ch.  xv.  20)  seems  to  have  kept 
him  from  Rome.  He  could  not  go  there  until  he  went  on  his 
way  to  countries  beyond.  This  is  however  no  proof  that  the 
Church  there  was  founded  by  another  apostle.  Other  men, 
apostles,  elders,  or  private  Christians,  had  preached  there  ;  and 
had  thus  laid  a  foundation.  Paul  preferred  to  preach  where 
Christ  was  not  yet  known. 

9.  We  cannot  detect  in  this  epistle,  as  we  can  in  those  to  the 
Corinthians  and  Galatians,  any  definite  occasion  prompting  its 
composition.  It  does  not  seem  to  have  been  written  to  correct 
any  special  error,  or  to  give  information  on  any  special  subject. 
But  we  can  easily  understand  the  writer's  purpose.  For  years 
he  has  watched  with  interest  the  Roman  Church.  He  sees  its 
importance  in  relation  to  the  Western  world.  Many  friends  at 
Rome  increase  this  interest.  At  length  he  has  a  prospect  of 
visiting  them,  but  only  for  a  short  time.  A  deaconess  of  a 
neighbouring  Church  is  going  to  Rome.  And  Paul  takes  the 
opportunity  of  sending  a  letter  which  will  be  an  outline,  and  an 
authoritative  standard,  of  his  teaching,  and  thus  a  forerunner  of 
himself.  Consequently,  this  is,  of  all  his  letters,  the  most  general 
and  complete.     It  is  the  Gospel  according  to  Paul. 

The  exact  aim  must  be  gathered  from  the  epistle  itself.  An 
outline  is  given  in  the  table  ot  contents  at  the  beginning  of  this 
volume.      Paul's   purpose,  as  I  understand  it,  is,  To  assert,  and 


sec.  5]  INTRODUCTION  25 

logically  develop,  as  an  organic  whole,  the  good  news  of  salvation 
announced  by  Christ,  especially  in  view  of  the  distinction  of  Jew 
and  Gentile  ;  to  show  that  this  good  news  is  in  harmony  with 
God's  declarations  and  conduct  as  recorded  in  the  Old  Testament ; 
and  to  apply  it  to  matters  of  secular  and  of  church  life. 


SECTION  V 
SUGGESTIONS  FOR  BIBLE  STUDY 

A  few  suggestions  for  method  of  study  may  be  helpful  to  the 
young  student. 

1.  First  determine  the  text  of  the  epistle,  i.e.  the  words  actually 
written  by  Paul.  For  the  Greek  text,  note  the  different  readings 
of  the  Critical  Editions,  both  where  one  differs  from  another  and 
where  an  editor  records  his  doubt  by  putting  an  alternative 
reading  in  the  margin.  This  may  be  easily  done  tfy  using  the 
editions  of  Scrivener  or  Gebhardt  or  the  Stutgard  edition.  The 
student  of  the  English  Bible  may  do  the  same  by  carefully 
observing  the  marginal  notes  of  the  Revised  Version,  especially 
those  marked  "  Many  ancient  authorities  read."  In  §  3,  I  have 
given  lists  of  all  various  readings  worthy  of  consideration. 

2.  The  next  step  should  be  to  read  consecutively  and  carefully 
the  whole  epistle,  noting  specially  its  various  turning-points. 
These  last  are  indicated  by  a  manifestly  new  topic,  by  a  change 
of  tone,  and  sometimes  by  the  entrance  of  a  new  word  or  by  a 
new  grammatical  construction.  They  admit  of  many  gradations 
of  importance,  noting  primary,  secondary,  or  subordinate  divisions 


26  ROMANS  [sec.  5 

of  the  epistle.  For  example,  in  ch.  i.  8  Paul  passes  from  a 
Christian  greeting  in  the  third  person  to  matters  between  himself 
and  his  readers  in  the  first  person  singular  and  the  second  person 
plural.  In  v.  16,  he  passes  on  from  these  to  the  great  matter 
of  the  epistle,  viz.  the  Gospel  of  salvation  for  every  believer. 
In  v.  18,  he  turns  suddenly  from  the  Gospel  to  God's  anger 
against  sin  which  made  it  needful  ;  and  in  ch.  iii.  21  returns 
to  a  fuller  exposition  of  the  Gospel.  These  two  transitions 
mark  off  chs.  i.  18— iii.  20  as  an  integral  part  of  the  epistle. 
Within  this  last,  we  note  minor  transitions,  e.g.  in  ch.  ii.  1  from 
men  who  worship  idols,  spoken  of  in  the  third  person  plural, 
to  a  man  who  though  equally  guilty  hopes  to  escape  punish- 
ment, whom  Paul  accosts  in  the  second  person  singular.  At 
v.  12  the  word  law  introduces  a  new  thought,  as  does  circumcision 
in  v.  25.  In  ch.  iii.  1,  and  again  in  v.  9,  a  new  subordinate 
topic  is  introduced  by  a  sudden  question. 

For  an  intelligent  view  of  the  epistle  as  a  whole,  and  of  each 
part  in  its  relation  to  the  whole,  this  analysis  of  it  into  primary 
and  subordinate  divisions  is  of  utmost  importance.  An  aid  to  it 
will  be  found  in  the  table  of  contents  at  the  beginning  of  this 
volume.  The  student  will  notice  the  beginning  and  the  end, 
and  the  main  body,  of  the  epistle.  In  this  last,  I  have  marked 
five  divisions.  Their  titles  form  a  rudimentary  outline  of  it. 
The  titles  of  the  subordinate  sections  form  a  longer  outline  of 
the  whole  epistle. 

3.  After  this  preliminary  survey,  the  student  will  concentrate  his 
attention  on  one  section.  In  so  doing,  the  meaning  of  its  words 
claims  first  attention.  These  are  the  very  alphabet  of  exposition 
and  of  theology.  Only  by  learning  the  sense  in  which  the  sacred 
writers  use  their  own  words,  can  we  follow  their  thoughts.  The 
meaning  of  the  Greek  words  must  be  learnt  from  their  use  by 
earlier  Greek  writers,  still  more  from  their  use  in  the  Septuagint 
version  of  the  Old  Testament,  in  which  we  find  Hebrew  thought 
clothed  in  Greek  forms,  and  lastly  from  their  use  in  the  New 
Testament.  For  all  this,  a  good  concordance,  English  or  Greek, 
is  indispensable.  A  careful  comparison  of  the  use  of  words  in 
the   Revised  Version  of  the  Old  and  New  Testaments  with  the 


sec.  5]  INTRODUCTION  27 

help  of  a  concordance  will  give  a  wonderfully  accurate  knowledge 
of  the  meaning  of  Bible  words. 

The  meaning  of  the  words  of  this  epistle  has  received  special 
attention  in  this  volume.  The  results  are  embodied  in  special 
notes  scattered  through  my  exposition. 

After  the  words,  the  phrases  need  careful  study.  Indeed  the 
teaching  of  the  whole  epistle  is  coloured  by  the  meaning  of  a 
phrase  used  in  chs.  i.  17,  iii.  21,  22,  x.  3. 

Our  next  work  is  to  trace  the  apostle's  line  of  thought.  For 
this  difficult  task  we  shall  need  every  resource  at  our  disposal, 
the  meaning  of  the  words,  inflections,  phrases,  and  a  grammatical 
and  logical  analysis  of  sentences.  His  arguments  deserve  special 
study.  We  must  carefully  note  and  distinguish  the  facts  and 
principles  taken  for  granted,  and  the  inferences  drawn  from 
them.  From  these  last  we  must  endeavour  to  reproduce  Paul's 
conception  of  the  Gospel  and  of  Christ :  and  this  conception 
thus  reproduced  will  shed  light  upon  the  various  parts  of  the 
epistle. 

4.  At  the  close  of  this  work,  in  Diss,  i.,  I  sum  up  the  results  of 
our  study  and  endeavour  to  estimate  the  practical  worth  of  the 
conception  of  the  Gospel  embodied  in  this  epistle.  We  shall 
find  that  the  facts  and  doctrines  here  assumed  are  assumed 
also,  in  other  forms,  by  the  other  writers  of  the  New  Testament ; 
that  the  facts  assumed  will  bear  the  most  searching  tests  of 
historical  criticism ;  and  that  the  doctrines  may  be  traced  by 
reliable  documentary  evidence  to  the  lips  of  Christ.  Thus  will 
our  study  contribute  to  the  exposition  and  the  proof  of  the 
Gospel. 

A  careful  study  of  the  words  and  arguments  of  this  epistle 
will  enrich  greatly  the  student's  own  spiritual  life.  And  this 
spiritual  enrichment  will  shed  important  light  on  the  meaning 
of  the  apostle's  words.  For  it  will  enable  us  to  see  the  matters 
about  which  he  writes  from  his  own  point  of  view.  Access  to 
the  inmost  sanctuary  of  Holy  Scripture  is  granted  only  to  those 
who  come  to  worship. 


EXPOSITION 

SECTION  I 

PAUL  GREETS   THE  ROMAN  CHRISTIANS 

Ch.  I.  i—7 

Paul,  a  servant  of  Jesus  Christy  a  called  apostle ',  set  apart  for 
the  Gospel  of  God,  2  which  He  promised  before  through  His 
prophets  in  Holy  Scriptures  3  concerning  His  Son,  who  was  born 
from  David's  seed  according  to  flesh,  4  who  was  marked  out  as 
Son  of  God  in  power  according  to  spirit,  a  spirit  of  holiness,  by 
resurrection  of  the  dead,  fesus  Christ  our  Lord,  5  through  whom 
we  received  grace  and  apostleship,  for  obedience  of  (or  to)  faith  in 
all  the  nations,  on  behalf  of  His  name;  6  among  whom  are  ye 
also,  called  ones  of  Jesus  Christ;  7  to  all  the  beloved  ones  of  Goa 
that  are  at  Rome,  called  saints ;  grace  to  you  and  peace,  from 
God  our  Father  and  the  Lord  Jesus  Christ. 

1.  Writing  as  a  stranger  to  the  Christians  at  Rome,  Paul 
begins  by  telling  them  his  name,  his  position  in  the  Church,  the 
work  for  which  he  was  placed  in  that  position,  and  how  this 
work  brings  him  into  contact  with  them.  Paul :  in  Latin,  Paulus, 
as  in  Acts  xiii.  7  :  well  known  as  the  name  of  an  illustrious  Roman 
family.  Servant:  see  under  ch.  vi.  16  :  one  who  acts  habitually 
at  the  bidding  of  another.  Servant  of  Jesus  Christ :  Paul's  first 
description  of  himself.  The  same  title  is  given  in  ch.  vi.  22  to 
all  Christians.  In  the  O.T.,  the  term  "servant  of  Jehovah" 
sometimes  (e.g.  Josh.  i.  1,  2,  7,  13,  15)  denotes  men  who  received 
direct  commands  from  God,  and  who  therefore  in  a  special  sense 
did  His  bidding.  Jesus :  name  given  to  our  Lord  at  birth  as  a 
man  among  men  :  see  Mt.  i.  21.  Christ :  a  Greek  word  equivalent 
to  Messiah  in  Hebrew  (cp.  Jno.  i.  41,  iv.  25)  and  denoting  anointed. 
Cp.  Acts  iv.  26,  27  with  Ps.  ii.  2.     In  2  Sam.  ii.  14,  16,  Saul  is 

28 


sec.  i]  ROMANS   I.    i—7  20 

called  "  Jehovah's  Messiah,"  and  in  the  lxx.  "  the  Lord's  Christ." 
The  priest  is  called  in  Lev.  iv.  5  Messiah  or  Christ.  In  Dan.  ix.  25 
the  word  is  expressly  applied  to  the  coming  Deliverer  and  King. 
So  Bk.  of  Enoch,  ch.  xlviii.  10.  In  this  sense  the  word  became 
common  among  the  Jews.  They  used  it  constantly  for  the 
expected  Saviour,  in  reference  to  the  kingdom  of  which  He  was 
the  designated  Heir  :  see  Jno.  iv.  25.  The  name /^#j  speaks  of  a 
known  man  who  lived  at  Nazareth  and  was  crucified  at  Jerusalem. 
To  add  to  this  the  name  Christ,  was  to  declare  that  He  is  the 
hoped-for  Deliverer  and  future  King.  By  calling  himself  a 
servant  of  Jesus  Christ,  Paul  acknowledges  that  Jesus  is  Messiah 
and  pays  Him  honour  by  calling  Him  Master.  These  words  also 
suggest  the  kind  of  work  Paul  has  to  do,  viz.  to  aid  in  setting  up 
His  kingdom.  And  they  express  his  thoughts  as  he  takes  up 
his  pen  to  write  this  letter :  he  writes,  not  to  please  himself,  but 
as  a  servant  doing  his  master's  work.  They  thus  give  him  a 
claim  upon  his  readers'  attention.  A  man  who  knocks  at  our 
door  and  calls  himself  a  servant  of  some  great  one  implies  that 
he  has  come  on  his  master's  business,  and  claims  an  attention 
to  be  measured  by  the  importance,  not  of  himself,  but  of  his 
master. 

A  called  apostle :  one  who  by  a  divine  call  was  made  an 
apostle.  It  asserts  Paul's  position  among  the  servants  of  Christ. 
Apostle :  an  English  form  of  a  Greek  word  denoting  one  sent 
on  some  special  business.  "  Missionary,"  derived  from  the  Latin, 
has  almost  the  same  meaning.  So  Jno.  xiii.  16:  "nor  an  apostle 
greater  than  he  that  sent  him."  It  is  translated  messenger  in 
2  Cor.  viii.  23,  Phil.  ii.  25.  Same  word  in  1  Kgs.  xiv.  6,  LXX. 
Alex.  MS.  It  was  given  by  Christ  (Lk.  vi.  .13)  to  the  first  rank 
of  His  ministers,  because  (Jno.  xx.  21)  they  were  personally  sent 
by  Him  on  a  great  mission:  cp.  1  Cor.  xii.  28,  Eph.  iv.  11.  By 
describing  himself  as  an  apostle,  Paul  claims  this  first  rank.  He 
was  called  to  it  by  Christ  as  described  in  Acts  xxvi.  16 — 18:  "to 
whom  I  now  send  thee."     See  also  1  Cor.  ix.  1,  Gal.  i.  1. 

Set  apart  for  the  Gospel  of  God:  the  work  for  which  Paul 
was  called  to  be  an  apostle.  Set  apart  or  marked  off:  a  line 
drawn  round  him  separating  him  from  others  :  cognate  to  marked 
off  in  v.  4.  Gospel :  the  Greek  word  is  cognate  to  "  evangelist " 
and  "  evangelize,"  and  denotes  good  news,  bringer  of  good  news, 
etc.  It  is  applied  to  personal  matters  in  2  Sam.  xviii.  19,  20,  27, 
LXX.  ;  Lk.  i.  19,  ii.  10,  1  Th.  iii.  6.  Cp.  Isa.  Hi.  7  with  Rom.  x.  15. 
The  Gospel  is  good  news  from  God.    For  this  good  news,  i.e.  to 


3° 


EXPOSITION   OF  [sec. 


proclaim  it,  Paul  was  set  apart.  He  had  nothing  else  to  do. 
Even  when  working  as  a  tentmaker,  he  did  so  in  order  thus  the 
more  effectually  to  preach  the  Gospel:  i  Cor.  ix.  12.  In  the 
purpose  of  God,  Paul  was  set  apart  (Gal.  i.  15,  16)  before  his 
birth :  he  received  the  actual  call  on  the  road  to  Damascus.  In 
Acts  xiii.  2  he  was  further  set  apart  to  take  the  Gospel  to  foreign 
countries.  [The  all-important  preposition  eis,  which  I  have  ren- 
dered for,  (in  A.V.  and  R.V.  unto,)  denotes  primarily  motion 
towards  the  inside  of  something,  then  tendency  intentional  or 
involuntary,  and  very  frequently  definite  mental  direction  or  pur- 
pose. It  may  be  studied  in  w.  5,  11,  16,  24,  27,  iii.  26,  iv.  20, 
v.  8,  12,  18,  vi.  3,  4,  vii.  10,  viii.  7,  28,  ix.  22,  23,  xv.  24 — 26,  xvi.  6. 
In  ch.  ii.  4,  it  must  be  rendered  towards.  It  denotes  always 
direction,  either  of  actual  movement,  or  tendency,  or  thought  and 
purpose.] 

2.  Further  information  about  the  Gospel  for  which  Paul  was  set 
apart.  Which  he  promised  before:  God  foretold  through  the 
prophets  not  only  good  things  to  come  but  the  announcement  of 
the  good  things,  i.e.  that  salvation  would  be  preceded  by  glad 
tidings  of  salvation.  See  Isa.  xl.  1 — 10,  lii.  7 — 10;  Rom.  x.  15. 
In  one  sense,  God  proclaimed  beforehand  (Gal.  iii.  8)  the  good 
news  to  Abraham ;  but  only  as  something  far  off  and  indistinct. 
To  him  and  to  the  prophets  it  was  only  a  promise  of  good  things 
in  a  far  future.  Prophets:  men  through  whom  God  spoke  to 
their  fellow-men:  see  note  under  1  Cor.  xiv.  40:  cp.  Heb.  i.  1. 
The  words  following  prove  that  the  prophets  referred  to  were  those 
whose  writings  have  come  down  to  us.  Scriptures :  writings  of 
any  kind.  Holy :  that  which  stands  in  special  relation  to  God : 
see  note  below.  The  phrase  Holy  Scriptures  separates  these 
writings  from  all  others,  and  classes  them  with  the  holy  objects 
of  the  Old  Covenant,  e.g.  the  sabbath,  temple,  sacrifices,  and 
priesthood,  as  belonging  in  a  special  sense  to  God.  See  Diss.  iii. 
The  promise  of  good  news  passed  through  the  prophets5  lips :  it 
abides  and  speaks  in  the  sacred  writings. 

This  verse  claims  attention  for  the  Gospel.  That  for  which  the 
way  was  prepared  during  centuries,  and  to  proclaim  the  advent 
of  which  men  like  Isaiah  and  Jeremiah  were  sent,  must  indeed 
be  great.  To  many  of  Paul's  readers,  the  prophets  were  almost 
superhuman.  And  to  them  the  Old  Testament  was  separated 
from  all  other  books  as  holy,  i.e.  as  belonging  specially  to  God. 
This  holy  book  and  these  prophets  of  God  declared  that  in  days 
to  come  good  news  from  God  would  be  announced.    (In  ch.  x. 


sec.  i]  ROMANS   I.    i—7  31 

Paul  will  prove  that  his  Gospel  corresponds  with  what  they 
foretold.)  Therefore  by  his  readers'  reverence  for  the  book  and 
the  men  he  claims  their  attention.  Again,  by  appealing  to  the 
prophets  and  the  Scriptures,  Paul  pays  honour  to  the  Old  Cove- 
nant. That  the  ancient  prophets  and  books  foretold  the  Gospel, 
increases  our  respect  for  them  as  well  as  for  it.  Paul  thus  guards 
against  the  error  both  of  those  who  deny  the  abiding  authority 
of  the  Old  Testament  and  of  those  who  claim  as  final  the  reve- 
lation therein  recorded.  We  shall  find  that  it  was  because  these 
thoughts  lay  near  the  apostle's  heart  that  they  came  to  his  pen 
at  the  first  mention  of  the  Gospel.  For  coincidences,  see  Acts 
xiii.  32,  xxvi.  6 ;  iii.  18,  x.  43. 

3,  4.  The  great  subject-matter  of  the  Gospel,  still  further  claim- 
ing our  reverent  attention.  Just  as  the  title  "Jesus  Christ"  set 
forth  our  Lord  as  a  man  among  men  and  as  the  hope  and  future 
king  of  Israel,  so  the  title  His  Son  declares  His  relation  to  God. 
That  Paul  uses  this  term  to  denote  one  definite  person,  and 
expects  his  readers  to  know  to  whom  he  refers,  implies  that  Christ 
is  the  Son  of  God  in  a  sense  which  marks  Him  out  from  all  others, 
i.e.  that  He  stands  in  a  relation  to  God  shared  by  no  one  else. 
This  unique  relation  finds  fuller  expression  in  ch.  viii.  3,  32. 

Who  was  born:  literally  came  into  being,  either  absolutely  as 
men  do  at  birth,  or  came  into  a  new  mode  of  being  as  when  men 
become  what  they  were  not  before.  It  neither  implies,  nor  excludes, 
previous  existence.  That  Paul  refers  to  Christ's  birth  (cp.  Gal.  iv.  4) 
through  which  He  entered  (Jno.  i.  14)  a  mode  of  being  derived 
from  David's  seed,  we  infer  from  these  last  words.  He  sprang 
by  birth  from  the  descendants  of  David  :  Jno.  vii.  42,  2  Tim.  ii.  8. 
Seed:  common  in  the  Bible  (Jno.  viii.  33,  etc.)  to  denote  offspring 
in  whom  a  family  lives  on  to  other  generations.  Paul  takes  for 
granted,  as  needing  no  proof,  that  Christ  sprang  fro7n  David.  As 
we  read  them,  the  genealogies  in  Mt.  i.  and  Lk.  iii.  are  no  complete 
proof  of  this  :  for  they  give  only  the  descent  of  Joseph.  But  in 
this  matter  Paul  is  himself  a  reliable  authority.  The  genealogy 
of  Christ  was  important  to  the  Jews  of  Paul's  day ;  and  was 
doubtless  (Heb.  vii.  14)  sufficiently  evident.  To  us  it  is  of  less 
importance  :  and  evidence  which  to  us  would  be  superfluous  is 
not  given.  Christ's  descent  from  David  gave  Him  a  claim  upon 
the  Jews  as  a  descendant  of  their  ancient  kings ;  and  as  a  scion 
of  the  stock  to  which  the  future  royalty  was  promised :  Jer.  xxiii.  5, 
Ps.  cxxxii.  11. 

Flesh :  the  material  of  our  bodies  which  we  have  in  common 


32  EXPOSITION   OF  [sec.  i 

with  other  men,  and,  in  a  different  form,  with  all  that  breathes. 
See  note  under  ch.  viii.  u.  According  to  flesh j  limits  the 
foregoing  assertion  to  the  outer,  lower,  visible,  and  material  side 
of  the  nature  of  Christ,  i.e.  to  the  constitution  of  His  body,  which 
indisputably  came  forth  from  Davids  seed.  And  this  bodily 
descent  is  sufficient  to  justify  these  words,  here  and  in  ch.  ix.  3,  5, 
without  supposing  that  Paul  thought  also  of  the  derivation  of  His 
human  soul  from  human  ancestors.  That  the  human  soul  of  Jesus 
was  in  some  measure  thus  derived,  this  suggested  limitation  does 
not  deny.  For,  to  limit  an  assertion  is  not  to  limit  the  extent  of 
that  which  is  asserted,  but  limits  only  the  sense  which  the  writer 
intends  his  words  to  convey.  In  this  case,  that  all  living  flesh  is 
animated  by  a  corresponding  invisible  principle,  makes  it  easy  to 
extend  to  this  invisible  principle  some  things  said  about  its  visible 
frame.  But  the  agency  of  the  Holy  Spirit  (Lk.  i.  35)  in  the  birth 
of  Christ  forbids  us  to  infer  that  His  human  spirit  stood  in  the  same 
relation  to  human  ancestry  as  do  our  spirits.  This  mysterious 
subject  however  was  probably  far  from  Paul's  thought.  It  was 
sufficient  for  his  purpose  to  say  that,  touching  His  material  side, 
He  was  born  from  Davids  seed:  for  this  made  Him  David's  heir. 

4.  Notice  the  stately  parallel,  and  the  greater  length  and 
fulness  of  the  second  clause,  corresponding  with  the  greater 
dignity  there  set  forth.  Beside  that  which  his  Master  became \ 
Paul  now  sets  something  which  He  was  marked  out  to  be, 
viz.  Son  of  God.  Literally,  a  boundary  line  was  drawn  between 
Him  and  others  :  so  Num.  xxxiv.  6,  Josh.  xiii.  27,  LXX.  And, 
whereas  the  mode  of  being  entered  at  birth  was  derived  from 
David's  seed,  this  visible  boundary  was  derived  from  His  resur- 
rection. Since  the  distinction  thus  marked  was  derived,  not 
from  something  peculiar  to  that  one  event,  but  from  its  abstract 
significance  as  an  uprising  of  one  who  had  been  dead,  the  event 
is  called  generically  a  resurrection  of  dead  ones.  On  earth,  as 
we  shall  see  in  Diss.  i.  7,  Christ  claimed  to  be,  in  a  sense 
raising  Him  infinitely  above  all  others,  the  Son  of  God.  From 
His  empty  grave  went  forth  proof  that  this  claim  was  just. 
This  proof  is  therefore  a  line  drawn  around  Jesus  on  the  page 
of  human  history  and  in  human  thought. 

The  words  in  power  do  not  supplement  the  title  Son  of  God. 
For  the  contrast  in  v.  3  does  not  suggest  weakness.  But  the 
word  marked-out  needs  further  explanation.  The  resurrection  of 
Christ  was  a  conspicuous  manifestation  of  divine  power.  And 
in  this  manifested  power  lay  the  proof  of  the  justice  of  Christ's 


sec.  i]  ROMANS   I.    i—7  33 

claim  to  be  Son  of  God.  From  His  empty  grave  went  forth, 
amid  an  outshining  of  divine  power,  a  line  which  marks  the  infinite 
exaltation  of  Jesus  above  men  and  angels.  See  2  Cor.  xiii.  4, 
Phil.  iii.  10,  Eph.  i.  19J*,  Mt.  xxii.  29,  Acts  iii.  12,  iv.  7. 

According  to  flesh,  i.e.  in  reference  to  the  constitution  of  His 
body,  our  Lord  was  born  from  David's  seed  :  but  according  to 
spirit,  i.e.  in  reference  to  the  inner,  invisible,  higher,  immaterial, 
and  animating  side  of  His  nature,  He  was  marked  out  as  Son 
of  God.  Paul  now  thinks  no  longer  of  the  lips  and  hands 
derived  from  David's  seed,  but  of  the  unseen  living  principle 
which  moved  those  hands,  spoke  through  those  lips,  and  smiled 
through  that  human  face.  By  His  resurrection,  in  reference  to  this 
unseen  principle  within,  He  was  marked  out  as  standing  in  a 
relation  to  God  infinitely  higher  than  that  of  even  the  noblest 
of  His  creatures. 

In  the  human  form  born  at  Bethlehem,  there  dwelt,  as  the 
divine  source  of  the  human  activity  of  Christ,  the  spirit  of  the 
eternal  Son  of  God.  But  there  dwelt  also  (see  my  Through 
Christ  to  God  lect.  xxxi.),  closely  associated  with  His  human 
body,  a  created  human  soul,  i.e.  an  animal  life  capable  of  hunger 
and  thirst  and  bodily  pain  ;  and  a  human  spirit  permeated  by, 
and  reproducing  the  moral  character  of,  the  divine  personality 
of  the  eternal  Son.  Each  of  these,  as  being  invisible  and 
immaterial,  is  spirit  and  not  flesh.  But  the  very  close  association 
of  the  soul  with  the  body,  its  appetites  corresponding,  in  all 
animals,  with  the  nature  of  the  body,  suggests  that  this  lower 
human  soul  of  Jesus  was  in  some  measure  derived  from  David's 
seed.  On  the  other  hand,  the  sinlessness  of  the  human  spirit 
of  Jesus,  and  the  agency  of  the  Holy  Spirit  at  His  birth,  mark  off 
His  relationship  to  the  race  through  one  parent  as  quite  different 
from  our  relation  through  two  parents.  Apparently,  just  as  at  first 
God  breathed  into  an  erect  human  form  a  rational  spirit,  thus 
creating  a  race  holding  a  relation  to  God  not  shared  by  animals 
around,  so  at  the  incarnation,  by  the  agency  of  the  personal 
and  eternal  Breath  of  God,  He  breathed  into  human  nature  a 
higher  life,  thus  placing  humanity  in  a  new  and  more  glorious 
relation  to  Himself.  But  of  these  distinctions  Paul  probably 
does  not  here  think.  He  thinks  only  of  two  contrasted  elements 
in,  Christ.  The  power  manifested  in  His  resurrection  proved 
that  through  Jewish  lips  (and,  as  we  infer,  through  the  mediation 
of  a  human  spirit  and  soul)  had  spoken  the  Eternal  Son  of  God. 

Spirit    of   holiness:    a    spirit    characterised    by    unreserved 

3 


34  EXPOSITION   OF  [sec.  i 

devotion  to  God  :  see  note  under  v.  7.  Such  was,  by  its  very 
nature,  the  spirit  which  animated  the  body  born  at  Bethlehem. 
When  we  look  at  Christ's  body,  we  find  Him  like  ourselves,  and 
we  call  Him  David's  Son  :  but  when  we  consider  the  spirit  which 
moved  those  lips  and  hands  and  feet,  which  breathed  in  that 
human  breast,  turning  always  and  essentially  to  God,  we  declare 
Him  to  be  Son  of  God. 

With  singular  unanimity  the  early  commentators,  (Origen  is 
indefinite  and  confounds  the  divine  nature  of  Christ  with  the 
Holy  Spirit,  and  so  is  Augustine,)  Chrysostom  and  Theodoret  in 
the  East,  followed  by  Photius  {Question  283),  QEcumenius,  and 
Theophylact,  with  the  very  early  anonymous  writer  quoted  as 
Ambrosiaster  probably  in  the  West,  understand  by  spirit  of 
holiness  the  Holy  Spirit.  With  them  agree  some  moderns.  The 
exposition  given  above,  I  have  not  found  in  any  early  writer.  So 
general  a  consensus  demands  respectful  attention,  but  not  implicit 
obedience.  For  the  following  reason,  with  Meyer,  Sanday,  and 
other  moderns,  I  am  unable  to  accept  it. 

Of  the  Holy  Spirit,  there  is  no  hint  in  the  whole  chapter.  To 
make  such  reference  clear,  the  usual  title  would  have  been  needful. 
By  not  using  this  title,  Paul  suggests  that  he  does  not  refer  here 
to  the  personal  Spirit  of  God.  No  other  reason  for  the  phrase 
spirit  of  holiness  instead  of  Holy  Spirit,  can  I  conceive.  More- 
over, if  Paul  refers  to  the  Holy  Spirit,  he  leaves  quite  indefinite  His 
relation  to  the  risen  Saviour.  This  would  be  the  more  remarkable 
because  nowhere  else  does  he  speak  plainly  of  the  Holy  Spirit 
(cp.  Mt.  xii.  28,  Lk.  iv.  14)  as  a  directive  principle  of  the  life  of 
Christ.  It  is  very  unlikely  that  Paul  would  give  a  mere  hint, 
in  needlessly  ambiguous  language,  of  teaching  which  neither  the 
context  nor  his  own  teaching  elsewhere  explains. 

It  cannot  be  objected  that  Spirit  is  the  name,  not  of  the  Second, 
but  of  the  Third,  Person  of  the  Trinity.  For,  although  this  term 
specially  designates  this  last,  as  being  present  to  our  thought 
chiefly  as  the  animating  divine  principle  of  the  Christian  life,  yet 
it  is  not  confined  to  Him.  The  entire  nature  of  God  is  spirit ; 
as  is  that  in  us  which  is  nearest  to  God.  Moreover,  the  term  is 
used  here  to  designate,  not  expressly  the  divine  nature  of  Christ, 
but  simply  the  higher  element  of  His  nature.  That  in  Him  this 
higher  nature  is  divine,  we  learn  elsewhere. 

The  order  of  w.  3,  4  is  the  order  of  Christ's  historical  mani- 
festation. He  first  showed  Himself  to  men  as  David's  Son  :  and 
then  by  resurrection  was  proved  to  be  the  Son  of  God. 


sec.  i]  ROMANS   I.    i—7  35 

Jesus  Christ  our  Lord:  the  Son  in  His  relation  to  us.  He 
is  Jesus  of  Nazareth,  the  hope  of  Israel,  our  Lord.  Lord:  one 
who  has  control  over  men  and  things.  So  Mt.  xxi.  40,  "  lord  of 
the  vineyard  ; "  ch.  xii.  8,  "  Lord  of  the  Sabbath."  It  is  correlative 
with  "servant,"  as  in  Rom.  xiv.  4,  Mt.  xxiv.  45,  50,  xxv.  18—26; 
and  is  the  title  most  frequently  used  to  set  forth  Christ's  relation 
to  us,  as  in  1  Cor.  viii.  6,  xii.  3,  Eph.  iv.  5.  For  its  use  in  the 
O.T.,  see  under  ch.  ix.  29.  Our:  probably  without  definite 
limitation.     Of  all  Christians,  Christ  is  Lord. 

5.  Christ's  relation  to  Paul  and  to  his  readers.  Through: 
did  with  genitive :  a  most  important  N.T.  word.  It  denotes 
the  means,  whether  it  be  an  unconscious  instrument  or  an 
intelligent  agent,  through  which  an  effect  is  brought  about,  the 
channel  through  which  purpose  passes  into  actuality;  whether 
or  not  the  agent  be  also  the  first  cause.  It  denotes  regularly 
Christ's  relation  to  the  universe  and  to  the  work  of  salvation  : 
sot/.  8,  iii.  24,  v.  1,  2,  10,  n,  17,  19,  21,  1  Cor.  viii.  6,  Jno.  i.  3, 
10,  17.  The  plural  we  does  not  refer  to  others  who  joined  Paul 
in  this  letter,  as  in  1  and  2  Thessalonians,  nor  can  it  include 
the  readers.  For  the  phrase  in  all  the  nations,  added  to  give 
Paul's  reason  for  writing  to  men  at  Rome,  calls  our  attention 
away  from  the  other  apostles.  It  refers  probably  to  Paul  only. 
Such  use  of  the  plural  in  formal  documents  is  common  in  all 
languages  and  ages.  It  was  perhaps  suggested  by  remembrance 
that  others  besides  Paul  had  received  this  apostleship,  and  a  still 
larger  number  the  favour  of  God.  Grace:  that  quality  which 
calls  forth  favour  or  approbation  in  a  beholder.  Such  objects 
are  graceful.  Since  the  favour  called  forth  depends  upon  the 
character  and  abides  in  the  heart  of  the  beholder,  we  have  the 
phrase  "  to  find  grace  in  one's  sight ; "  as  in  Lk.  i.  30,  Acts  vii.  46. 
Since  this  favour  springs  from  generosity,  we  read  of  "grace 
given  "and  "received:"  Rom.  xii.  3,  6,  xv.  15,  2  Cor.  vi.  1,  and 
this  verse.  Favour  prompts  us  to  do  good  to  its  object ;  and 
this  good  done,  arising  simply  from  good-will,  stands  in  contrast 
to  obligation,  as  in  Rom.  iv.  4.  When  we  were  in  sin,  God  looked 
upon  us.  Repulsive  as  we  were,  in  His  sight  we  found  favour. 
For  he  saw  in  us  His  own  image,  so  sadly  marred  :  and  the  sight 
called  forth  in  the  breast  of  God  that  which  prompted  Him  to 
save  us.  The  grace  of  God  is  His  love  seeking  out  its  object 
and  contemplating  it  with  a  purpose  of  blessing.  Through  the 
great  Person  just  described,  Paul  and  others  became  objects  of 
the  favour  of  God.     Not  that  Christ  moved  God  to  look  on  us 


36  EXPOSITION   OF  [sec.  i 

with  favour,  but  that  the  birth  and  death  of  Christ  are  the  channel 
through  which  God's  favour  reached  us.  For  Christ  is  Himself 
a  gift  of  the  "  grace  of  God  : "  Heb.  ii.  9.  See  Rom.  iii.  24 — 26, 
viii.  32.  Apostleship  :  Christ  was  the  divine  agent  through  whom 
God  made  Paul  an  apostle.  Just  as  Elisha,  a  prophet  sent  from 
God  and  speaking  with  God's  authority,  was  appointed  to  his 
work  by  Elijah  at  God's  bidding,  so  Paul  was  appointed  by  the 
voice  of  Christ  at  the  Father's  bidding.  He  was  "an  apostle 
of  Jesus  Christ,  according  to  the  command  of  God:"  1  Tim.  i.  1. 
See  Gal.  i.  1.  First  favour,  then  apostleship :  for  God's  favour 
is  the  source  of  all  other  blessings  :  1  Cor.  xv.  10,  Eph.  iii.  8.  For 
obedience  of  faith :  same  words  in  Rom.  xvi.  26 :  purpose  for 
which  Paul  was  made  an  apostle,  viz.  that  men  may  obey  faith  : 
cp.  2  Cor.  x.  5,  "for  the  obedience  of  Christ."  We  obey  faith 
by  believing.  Faith  is  itself  submission  to  God.  To  make  this 
prominent,  Paul  writes,  not  "for  faith"  as  in  v.  17,  but  for 
obedience  of  faith.  Cp.  Acts  vi.  7,  "  obeyed  the  faith ; "  also 
Rom.  x.  3,  16,  ii.  8.  In  all  the  nations :  sphere  in  which  God 
sent  Paul  to  evoke  obedience  to  faith.  Nations,  or  Gentiles: 
cp.  ch.  xv.  10  with  Dt.  xxxii.  43  ;  ch.  xv.  1 1  with  Ps.  cxvii.  1  ; 
and  ch.  xv.  9  with  Ps.  xviii.  49.  The  Jews  looked  upon  themselves 
as  separate  from  all  others,  and  therefore  needed  a  word  to  mark 
the  separation.  They  noticed  that  they  were  one  ;  and  called 
themselves  a  people,  the  people  of  God.  The  rest  of  mankind 
consisted  of  various  nations,  all  strangers  to  Israel.  Hence  the 
contrast  in  Acts  xxvi.  17,  23.  They  therefore  used  the  plural  form 
nations,  not  merely  for  the  aggregate  of  nations,  but  for  the 
aggregate  of  individuals  composing  the  nations.  Consequently 
we  must  sometimes  translate  Gentiles,  as  in  Rom.  ii.  14,  iii.  29, 
Acts  xiii.  48,  xiv.  2,  5 ;  and  sometimes  nations  as  in  Rom.  iv.  17,  18. 
The  singular  is  always  "  nation,"  as  in  ch.  x.  19.  Paul's  com- 
mission is  for  all  the  nations,  and  therefore  includes  Rome.  On 
behalf  of  His  name :  further  object  of  the  commission  of  Paul, 
viz.  that  the  name  of  Christ  may  be  known  and  honoured.  So 
Acts  ix.  16,  xv.  26,  xxi.  13  ;  2  Th.  i.  12  ;  Acts  iii.  16.  To  believe 
what  that  name  implies,  and  to  confess  it,  were  the  conditions 
of  salvation.  That  this  name  might  be  on  every  lip  and  in  every 
heart,  Paul  preached  and  lived,  and  was  ready  to  die. 

6.  Brings  Paul's  readers  within  the  sphere  of  his  apostolic  work. 
He  was  sent  to  lead  men  "  in  all  the  nations  "  to  obey  faith  j  and 
in  these  nations  were  the  Christians  at  Rome.  Ye  also:  in 
addition  to  the  other  nations  among  whom  {v.  13)  he  has  laboured 


sec.  i]  ROMANS    I.    i—7  37 

so  long.  Cp.  v.  15:  "  also  to  you  at  Rome."  Called  ones  of 
Jesus  Christ :  they  belonged  to  Christ,  and  had  been  made  His 
by  a  divine  summons.  This  summons,  Paul  represents  as  given 
by  the  Father :  so  chs.  viii.  30,  ix.  24,  2  Th.  ii.  14.  The  Gospel 
is  God's  voice  calling  men  to  Christ ;  and  is  as  solemn  as  the 
voice  from  the  burning  bush,  or  that  on  the  road  to  Damascus. 
They  who  have  obeyed  the  call  are  Chris? s  called  ones.  Just  as 
by  the  voice  of  Christ  God  made  Paul  an  apostle  and  gave  him 
a  right  to  call  himself  such,  so  by  the  Gospel  God  gave  his  readers 
to  Christ  and  gave  them  a  right  to  call  themselves  His.  See 
under  ch.  viii.  28.  Thus  Paul,  while  claiming  his  own  relation 
to  Christ,  recognises  that  of  those  to  whom  he  writes.  It  is  better 
to  render  and  punctuate  as  above,  not  ye  are  called  ones  etc. : 
for  the  Roman  Christians  came  within  Paul's  sphere  not  by  being 
called,  but  by  being  among  the  Gentiles. 

7.  The  definite  greeting,  for  which  vv.  1 — 6  have  prepared  the 
way.  Beloved  of  God:  equivalent  to  "beloved  by  God"  in 
1  Th.  i.  4.  God's  love  is  the  source  of  all  blessing,  and  the  sure 
ground  of  our  hope :  cp.  Rom.  v.  6,  viii.  39.  Of  this  love,  all 
men  (ch.  xi.  28,  Jno.  iii.  16)  are  objects ;  but  only  believers  are 
conscious  objects.  To  them  it  is  real  and  living,  moulding  their 
thoughts  and  life.  Paul  knows  that  the  love  which  smiles  on 
himself  smiles  also  on  them  ;  and  that  in  a  consciousness  of 
the  same  Father's  love,  amid  the  same  trials  of  life,  both  he  and 
they  rejoice  and  rest.  Called  saints  :  further  description  of  his 
readers.  Saints :  not  only  called  to  be  saints,  but  actually  holy 
men.  So  chs.  xv.  25,  26,  31,  xvi.  2,  15,  etc. :  cp.  1  Cor.  i.  2.  They 
were  objectively  holy :  see  note  below.  God  claimed  to  be 
henceforth  the  aim  of  their  life,  purposes,  effort.  Therefore, 
apart  from  their  own  conduct,  they  stood  in  a  new  and  solemn 
relation  to  God,  as  men  whom  He  had  claimed  for  Himself. 
They  might  be,  like  the  Corinthians,  carnal  ;  but  they  were  still 
sanctified  in  Christ :  1  Cor.  i.  2,  iii.  3.  To  admit  sin  or  selfishness 
into  Christians,  is  sacrilege.  Hence  the  word  saint,  their  common 
N.T.  designation,  points  out  their  duty.  It  points  out  no  less  their 
privilege.  By  calling  us  saints,  God  declares  His  will  that  we  live  a 
life  of  which  He  is  the  one  and  only  aim.  Therefore,  since  our  efforts 
have  proved  that  such  a  life  is  utterly  beyond  our  power,  we  may 
take  back  to  God  the  name  by  which  He  calls  us,  and  humbly 
claim  that  it  be  realised  by  His  power  in  our  heart  and  life. 

After  describing  himself,  his   business,  and  his  readers,  Paul 
adds  words  of  greeting  :  grace  and  peace.     "  May  you  be  object? 


38  EXPOSITION   OF  [sec.  i 

of  the  favour  of  God."  This  is  the  source  of  all  blessing,  and 
therefore  holds  the  first  place  in  N.T.  salutations.  Peace:  rest 
arising  from  absence  of  disturbing  causes  within,  or  around,  or 
before  us :  the  opposite  of  confusion  and  unrest :  i  Cor.  xiv.  33, 
Isa.  lvii.  20,  21.  It  is  a  result  of  the  favour  of  God.  We  are 
at  rest  because  He  smiles,  and  we  know  that  He  smiles,  on 
us.  Father :  a  constant  title  of  God,  as  is  Lord  of  Christ :  cp. 
1  Cor.  viii.  6,  Eph.  iv.  5,  6.  We  look  up  to  God  as  the  Father 
from  whom  we  sprang,  and  to  Christ  as  the  Master  whose  work 
we  do.  The  grace  of  God  is  an  outcome  of  His  fatherhood. 
He  smiles  on  His  children.  And,  because  we  know  that  our 
Father  smiles  on  us,  we  are  at  peace. 

The  Lord  Jesus  Christ :  in  closest  relation  to  the  Father,  as 
joint  Source  with  Him  of  grace  and  peace.  This  remarkable 
collocation  of  names,  constant  with  Paul,  places  Christ  infinitely 
above  man  and  infinitely  near  to  God.  It  completes  the  honour 
paid  to  Christ  in  this  first  sentence  of  the  epistle. 

Notice  the  beauty  and  symmetry  of  Paul's  opening  sentence. 
It  is  a  crystal  arch  spanning  the  gulf  between  the  Jew  of 
Tarsus  and  the  Christians  at  Rome.  Paul  begins  by  giving  his 
name  :  he  rises  to  the  dignity  of  his  office,  and  then  to  the 
Gospel  he  proclaims.  From  the  Gospel  he  ascends  to  its  great 
subject-matter,  to  Him  who  is  Son  of  David  and  Son  of  God. 
From  this  summit  of  his  arch  he  passes  on  to  the  apostleship 
again,  and  to  the  nations  for  whose  good  he  received  it.  Among 
these  nations  he  finds  the  Christians  at  Rome.  He  began  to 
build  by  laying  down  his  own  claims  ;  he  finished  by  ac- 
knowledging theirs.  The  gulf  is  spanned.  Across  the  waters 
of  national  separation,  Paul  has  flung  an  arch  whose  firmly  knit 
segments  are  living  truths,  and  whose  keystone  is  the  incarnate 
Son  of  God.  Over  this  arch  he  hastens  with  words  of  greeting  frOm 
his  Father  and  their  Father,  from  his  Master  and  their  Master. 

Every  word  increases  the  writer's  claim  upon  the  attention  of 
his  readers.  He  writes  to  them  as  one  doing  the  work  of  the 
promised  Messiah,  who  lived  at  Nazareth  and  died  at  Jerusalem. 
Among  the  servants  of  Christ  he  holds  no  mean  place,  but  has 
been  solemnly  called  to  the  first  rank.  He  has  been  set  apart 
by  God  for  proclamation  of  those  joyful  tidings  whose  notes 
were  heard  from  afar  by  the  ancient  prophets  and  still  resound 
in  the  words  of  the  sacred  books.  The  divine  mission  of  the 
prophets  and  the  sacredness  of  their  writings  claim  attention 
fgr  one  who,  announces  as  present  what  they  foretold  as  future, 


sec.  i]  ROMANS   I.    i—7  39 

This  claim  is  strengthened  by  mention  of  Him  who  is  the  great 
matter  of  the  good  news.  Paul  proclaims  the  advent  of  a  scion 
of  the  house  to  which  eternal  royalty  was  promised  ;  of  One 
who,  by  divine  power,  by  victory  over  death,  has  been  separated 
from  all  others  as  the  Son  of  God.  This  Son  of  David  and  of 
God  is  Paul's  Master  and  theirs.  By  His  personal  call,  Paul 
has  received  the  rank  of  an  apostle.  This  office  derives  lustre 
from  the  grandeur  of  Him  by  whom  it  was  conferred.  The 
purpose  of  Paul's  mission  is  that  in  all  nations  men  may  obey 
faith.  A  further  purpose  is  that  the  name  of  Christ,  written  in 
these  verses  in  characters  so  splendid,  may  be  revered  and 
loved  by  all.  Among  these  nations  are  Paul's  readers.  But  he 
does  not  write  in  order  to  lead  them  to  faith  :  for  Christ  has 
already  made  them  His  own  by  a  divine  call.  They  are  objects 
of  God's  love,  men  whom  He  has  claimed  for  Himself.  Paul 
desires  for  them  the  smile  of  God,  and  the  rest  of  spirit  which 
only  that  smile  can  give.  May  it  come  to  them  from  its  only 
source,  the  common  Father  and  the  common  Master. 

In  these  words  there  is  no  mere  rambling  among  sacred  topics, 
no  running  after  some  great  thought,  no  mere  desire  to  put 
Christ's  name  into  every  sentence.  But  there  is  everywhere 
order  and  purpose.  In  v.  5  we  find  Paul  standing  as  an  apostle 
on  the  level  on  which  he  stood  in  v.  1.  But  how  great  an 
advance  he  has  made  !  The  long-foretold  Gospel  has  given 
importance  to  the  man  set  apart  to  proclaim  it.  The  apostle  has 
been  into  the  presence  of  the  Son  of  God  ;  and  the  glory  of  that 
presence  now  irradiates  the  office  received  from  one  so  great. 
He  comes  forth  as  an  ambassador  claiming  for  his  Master  the 
allegiance  of  all  nations. 

Observe,  in  this  section  and  epistle,  the  facts  and  teaching 
assumed  by  Paul.  He  takes  for  granted  the  resurrection  of 
Christ,  and  his  own  call  by  Christ  ;  that  Jesus  claimed  to  be  in 
a  special  sense  the  Son  of  God  ;  that  the  prophets  spoke  from 
God  ;  that  their  writings  were  sacred  books  ;  and  that  the  Gospel 
is  a  divine  call  by  which  Christ  claims  men  for  God. 

HOLINESS.  The  words  holy,  hallow,  holiness,  and  saint,  sanctify, 
sanctification,  represent  in  the  English  Bible  nearly  always  one 
Hebrew  and  one  Greek  word,  this  last  being  the  constant  equiva- 
lent of  the  former  in  the  Greek  Septuagint  Version.  These  words, 
so  important  for  understanding  the  Bible,  the  character  of  God, 
and  our  relation  to  Him,  demand  careful  study. 


4o  EXPOSITION   OF  [sec.  i 

The  above  words  are  found  only  in  reference  to  religion.  They 
were  familiar  to  Jews  and  proselytes  by  their  use  in  the  O.T.,  and 
by  well-known  objects  which  were  called  holy,  e.g.  the  Sabbath, 
Mount  Sinai,  the  firstborn  of  man  and  beast,  the  tabernacle  with 
its  altars  and  vessels,  the  priests  and  their  clothing,  the  sacrifices, 
consecrated  houses  and  fields,  the  censers  used  by  Korah  and  his 
company,  the  wall  of  Jerusalem,  and  the  Person  and  Name  of  God. 
See  Ex.  xxix.,  xxx.,  xl.  I — 15,  Lev.  xxj.,  xxvii.,  Num.  iii.  11 — 13,  and 
innumerable  other  O.T.  passages. 

From  these  various  and  different  objects  and  from  an  idea 
embodied  in  them  all,  we  may  now  derive  a  definition  of  holiness. 
For  we  notice  that  all  belong  to  God.  He  has  claimed  them  for 
His  own,  He  requires  that  they  be  used  only  to  advance  His 
purposes,  and  according  to  His  bidding.  And  in  this  sense, 
i.e.  as  specially  claimed  by  God  and  therefore  in  a  special  sense 
belonging  to  Him,  they  are  holy.  Hence  the  common  phrase 
"holiness  for  Jehovah."  Cp.  Lev.  xx.  26.  Holiness  is  written 
upon  everything  belonging  to  the  Mosaic  ritual,  and  is  one  of  its 
most  conspicuous  features.  It  is  as  conspicuous  as  the  shedding 
of  blood,  and  as  important. 

The  word  holy,  thus  understood,  is  applied  to  both  men  and 
things  in  two  ways,  viz.  in  reference  to  the  purpose  and  claim  of 
God  and  to  the  purpose  and  conduct  of  man.  Whatever  God 
claims  for  His  own,  we  may  speak  of  as  holy  without  considering 
whether  the  claim  is  responded  to.  For,  whatever  man  may  do, 
God's  claim  puts  the  object  claimed  in  a  new  position.  Men  may 
profane  it  by  setting  God's  claim  at  nought  ;  but  they  cannot 
destroy  the  claim.  It  remains  to  condemn  the  men  who  trample 
it  under  foot.  The  Sabbath,  temple,  priesthood,  were  holy 
however  polluted.  But  to  pollute  them  was  sacrilege,  and  defiance 
to  God.  This  may  be  called  objective  holiness.  If  man's  will 
concur  with  the  Will  of  God,  if  the  object  claimed  be  actually 
devoted  to  Him,  if  to  Him  its  entire  activity  tends,  we  have  what 
we  may  call  subjective  holiness  :  as  in  1  Cor.  vii.  34,  1  Th.  v.  23. 
It  is  described  in  Rom.  vi.  11,  "living  for  God,  in  Christ  Jesus:" 
cp.  2  Cor.  v.  15.  This  distinction  of  objective  and  subjective 
holiness  is  of  the  utmost  importance.  God  sanctified  the  Sabbath 
and  the  firstborn  :  Gen.  ii.  3,  Ex.  xx.  11  ;  Num.  iii.  11 — 51.  Israel 
was  bidden  to  sanctify  it  and  them  :  Dt.  v.  12,  Jer.  xvii.  22 — 27  ; 
Ex.  xiii.  1.  God  and  His  name  are  holy;  therefore  man  must 
hallow  them :  Lev.  xx.  26,  xxi.  8,  Isa.  i.  4  ;  Lev.  xxii.  32, 
Isa.  xxix.  23. 


sec.  i]  ROMANS   I.    i—7  41 

These  last  quotations  remind  us  that  the  word  holy  is  used  not 
only  to  describe  the  objects  which  God  claimed  for  Himself  but 
also  to  set  forth  His  own  nature.  And  the  connection  proves  that 
in  both  cases  the  word  represents  the  same  idea.  But  it  is 
differently  applied.  For  the  objects  claimed  by  God  are  "  holy  for 
Jehovah  ;"  whereas  He  is  "the  Holy  One  of  Israel."  When  God 
claims  to  be  the  one  aim  of  our  existence,  He  not  only  puts  us  in 
a  new  position,  and  thus  makes  us  objectively  holy,  but  also  reveals 
Himself  in  a  new  character.  Henceforth  we  think  of  Him  as  the 
great  Being  who  claims  to  be  the  aim  of  our  every  purpose  and 
effort.  By  calling  Himself  holy,  God  announces  that  this  claim 
has  its  root  and  source  in  a  definite  element  of  His  nature.  He 
is  the  beginning,  and  the  end.  All  things  are  from  Him  and  for 
Him.  As  thus  understood,  the  holiness  of  God  bears  a  relation  to 
that  of  men  analogous  to  the  relation  of  the  Creator  to  the  creature. 
We  now  see  a  reason  for  the  ceremonial  holiness  so  con- 
spicuous in  the  Old  Covenant.  To  teach  men,  in  the  only  way  in 
which  they  could  learn  it,  that  He  claims  to  be  the  one  aim  of 
their  being,  God  commanded  certain  men  and  things  to  be  set 
apart  for  Himself  in  outward  ceremonial  form.  These  He  called 
holy.  When  men  had  become  familiar  with  the  idea  of  holiness, 
thus  set  forth,  God  declared  in  Christ  that  this  idea  must  be 
realised  in  every  man  and  every  thing,  in  spirit  and  soul  and  body. 
Hence  the  various  holy  objects  in  the  O.T.  are  used  in  the  N.T. 
to  set  forth  the  Christian  life.  We  are  a  temple,  priesthood, 
sacrifice  :  1  Cor.  iii.  16,  1  Pet.  ii.  5,  9,  Rom.  xii.  I.  Our  future  life 
will  be  a  Sabbath-keeping  :  Heb.  iv.  9.  These  were  embodiments, 
in  things,  men,  and  time,  of  the  idea  of  holiness.  They  set  forth 
in  symbolic  form  the  body,  spirit,  and  life  of  the  people  of  God. 

When  that  which  exists  only  for  God  is  surrounded  by  objects 
not  thus  consecrated,  holiness  becomes  a  setting  apart  for  God. 
The  more  alien  from  God  the  objects  around,  the  more  con- 
spicuous is  this  separation.  Just  so,  the  temple  was  closed  to  all 
but  priests,  themselves  set  apart  from  their  fellows  and  from 
common  life.  But  separation  is  only  an  accidental  and  sub- 
ordinate idea.  The  word  holy  is  frequently  used  without  thought 
of  separation,  e.g.  for  the  angels.  In  the  world  to  come  there  will 
be  absolute  holiness,  but  no  separation.  For  God's  pleasure  will 
be  the  aim  of  every  word  and  act  of  His  glorified  sons.  The  idea 
of  separation  appears  also  in  the  holiness  of  God.  For,  that  He 
is  the  one  object  of  His  creatures'  purpose,  effort,  service,  and 
worship,  places  Him  and  His  Name  at  an  infinite  distance  above 


42  EXPOSITION   OF  [sec.  2 

all  others.  His  claim  reveals  the  difference  between  the  creature 
and  the  Creator. 

Since  sin  is  an  erection  of  self  into  the  end  and  rule  of  life,  it  is 
utterly  opposed  to  holiness.  God's  holiness  makes  Him  intolerant 
of  sin,  because  sin  robs  Him  of  that  which  His  holiness  claims. 
Only  the  holy  are  pure,  and  only  the  pure  are  holy.  But  the 
words  are  not  synonymous.  Purity  in  the  creature  and  opposition 
to  sin  in  the  Creator  are  the  negative  side  of  holiness.  Holiness, 
however,  is  a  positive  attribute ;  and  would  have  existed  in  God 
and  in  man  even  though  there  had  been  no  sin. 

Righteousness  looks  upon  man  as  capable  of  obeying  or  dis- 
obeying a  law  ;  holiness,  as  capable  of  choosing  and  pursuing  an 
aim,  and  of  choosing  God  and  His  purposes  to  be  the  one  aim  of 
life.  The  antithesis  of  righteousness  is  transgression  :  that  of 
holiness  (see  2  Cor.  v.  15)  is  self.  The  contrast  in  the  one  case  is 
Right  or  Wrong  ;  in  the  other,  Mine  or  God's. 

Already  we  have  met  the  word  holy  three  times.  The  Scriptures 
are  called  holy.  For  they  stand  in  special  relation  to  God  as  a 
divinely-given  record  of  divinely-given  revelations.  The  spirit  of 
the  incarnate  Son  of  God  was  an  impersonation  of  holiness :  for 
every  movement  of  that  spirit  had  God  for  its  aim.  Christians 
are  called  saints  or  holy  persons  objectively,  as  claimed  by  God. 
To  refuse  that  claim  is  to  act  as  Aaron,  who  is  called  in  Ps.  cvi.  16 
"  the  saint  of  Jehovah,"  would  have  done  had  he  refused  the 
priesthood.    And  it  is  their  privilege  to  be  subjectively  holy. 

On  the  whole  subject,  see  further  in  my  New  Life  in  Christ 
lectures  xii. — xv.,  and  xxxii. 


SECTION  II 

HE  HAS  LONG  DESIRED   TO  PREACH  TO   THEM 

Ch.  I.  8—15 

In  the  first  place,  I  thank  my  God  through  fesus  Christ  about 

you  all,  that  your  faith  is  proclai?ned  in  all  the  world.     9  For 

God  is  my  witness,  whom  I  serve  in  my  spirit  in  the  Gospel  of 

His  Son,  how  unceasingly  I  make  mention  of  you,  always  in  my 

prayers  10  beseeching  if  by  any  means  now  at  all  a  way  will  be 


sec.  2]  ROMANS   I.   8—15  43 

opened  for  me,  in  the  will  of  God,  to  come  to  you.  n  For  I  long 
to  see  you,  that  I  may  impart  to  you  some  spiritual  gift  of  grace, 
in  order  that  ye  may  be  established j  12  and  that  is,  that  we  may 
be  encouraged  together  in  your  midst  through  each  other's  faith, 
both  yours  and  mine.  13  Moreover,  I  do  not  wish  you  to  be 
ignorant,  brethren,  that  frequently  I  purposed  to  come  to  you  and 
was  hindered  till  now,  in  order  that  I  might  have  some  fruit 
among  you  also,  as  also  among  the  other  Gentiles.  M  Both  to 
Greeks  and  to  Barbarians,  both  to  wise  men  and  to  foolish,  I  am 
a  debtor.  15  Hence  my  readiness  to  preach,  also  to  you  in  Rome, 
the  Gospel. 

8.  After  greeting  the  believers  at  Rome,  Paul  declares  his  deep 
and  long-cherished  interest  in  them.  Many  thoughts  arise,  one 
after  another,  in  his  mind.  He  tells  us  the  first;  but  does  not 
arrange  the  others  in  order,  pouring  forth  all  in  one  full  stream 
of  thought  and  feeling.  So  in  ch.  iii.  1.  Paul's  first  thought 
here,  as  in  nearly  all  his  letters,  is  gratitude.  In  approaching 
God,  he  first  thanks  Him  for  blessings  received,  and  then  asks 
for  more.  My  God :  Paul's  own  God,  with  whom  he  has  personal 
and  individual  dealings.  Even  when  thanking  God  for  others, 
he  turns  his  back  on  them  and  alone  draws  near  to  God.  Cp. 
2  Cor.  xii.  21.  For  he  feels  that  God's  goodness  to  his  readers 
is  personal  kindness  to  himself.  Through :  as  in  v.  5.  Through 
Jesus  Christ :  the  channel  of  all  blessing  from  God  to  man  and 
of  all  thanks  from  man  to  God.  Cp.  ch.  vii.  25,  Heb.  xiii.  15. 
You  all :  consequently  throughout  the  epistle  we  have  no  reproof 
or  correction.  Contrast  1  Cor.  i.  4,  11.  Faith:  the  earliest 
Christian  grace.  The  fuller  description  of  the  readers  in  Col.  i.  4, 
1  Th.  i.  3,  iii.  6  arose  perhaps  from  fuller  information.  By 
thanking  God  for  their  faith,  Paul  recognised  that  in  some  fair 
sense  it  came  from  God.  See  under  Rom.  xii.  3.  It  must  have 
made  itself  known  by  works  of  faith  :  but  what  these  were,  we 
are  not  told.  In  all  the  world.  This  warns  us  not  to  take 
literally,  without  careful  examination,  the  universal  expressions  of 
the  Bible  :  see  under  ch.  v.  18.  Wherever  Paul  goes  in  his 
travels,  he  hears  of  his  readers'  faith.  What  he  hears  calls  forth 
gratitude  to  God  :  for  the  universality  of  their  good  name  is  some 
proof  that  they  deserve  it. 

9, 10.  Explanation  and  confirmation  of  the  foregoing  :  a  reason 
for  the  gratitude  just  expressed.     Paul  thanks  God  for  their  faith, 


44  EXPOSITION   OF  [sec.  2 

because  he  constantly  prays  for  them,  and  because  their  faith  is 
thus  God's  answer  to  his  prayer  and  a  mark  of  God's  personal 
kindness  to  himself.  Notice  that  Paul  prays  constantly  for  all 
the  Churches  to  which  he  writes.  In  his  devotions,  he  takes 
them  one  by  one  to  God.  Hence  every  blessing  to  them  is  a 
gift  from  God  to  him.  The  constancy  of  Paul's  prayer  is  greater 
than  words  can  tell.  He  therefore  appeals  to  God,  who  is  the 
only  witness  of  his  prayers.  Serve:  as  in  v.  25,  ix.  4,  xii.  1,  not 
as  in  ch.  i.  1  :  used  in  the  Bible  only  for  service  of  God,  especially 
the  priestly  service  of  the  temple.  The  temple  was  the  palace 
of  God  :  the  priests  were  His  domestic  servants.  In  the  Gospel : 
sphere  of  Paul's  priestly  work  for  God,  viz.  announcement  of  the 
good  news  about  His  Son.  Important  parallel  in  ch.  xv.  16. 
Spirit :  that  in  man  which  is  nearest  to  God  and  most  like  God. 
See  note  under  ch.  viii.  17.  In  my  spirit:  the  inner,  as  the 
Gospel  is  the  outer,  sphere  of  Paul's  service.  The  service  of 
the  Jewish  priests  might  be  only  bodily  and  mechanical.  But 
the  preaching  of  the  Gospel  was  a  sacrifice  offered  in  the  inmost 
and  uppermost  chamber  of  Paul's  being.  So  Jno.  iv.  24.  This 
inward  service,  in  a  matter  so  dear  to  God  as  that  of  His  own 
Son,  gave  solemnity  to  Paul's  appeal.  For  the  godless  cannot 
appeal  to  God.  But  Paul's  well-known  devotion  to  the  service  of 
God  was  proof  that  his  appeal  was  neither  frivolous  nor  false. 
The  words  whom  I  serve  in  my  spirit  expound  and  justify  the 
words  "my  God"  in  v.  8.  They  who  in  the  solitude  of  their 
spirit  bow  down  to  God  can  appeal  to  Him  as  their  God. 

Paul  never  prays  for  his  readers  without  earnestly  asking  to 
be  allowed  to  visit  them.  A- way-opened :  same  word  in 
1  Cor.  xvi.  2,  3  Jno.  2.  It  denotes,  under  the  figure  of  a  good 
way  opened,  any  kind  of  prosperity.  Now :  a  speedy  visit  hoped 
for.  At  all:  uncertainty  as  to  details.  The  words  if  by  any 
means  express  a  desire  to  come  at  any  cost,  and  suggest  difficulty 
and  doubt.  This  prayer  was  answered  in  an  unexpected  manner. 
In  the  will  of  God:  implies  submission.  But  submission  did 
not  prevent  earnest  and  persevering  prayer.  Paul's  desire  was 
to  go  to  Rome ;  but  he  will  not  do  so  till  it  becomes  evident  that 
what  he  desires  is  also  the  will  of  God.  Cp.  ch.  xv.  32.  He  also 
remembers  that  the  opening  of  a  way  for  him  depends,  not  upon 
circumstances,  but  upon  God.     Cp.  Jas.  iv.  15. 

11.  Reason  and  motive  of  Paul's  prayer :  he  wishes  to  do  them 
good.  Gift-of-grace :  any  mark  of  God's  free  favour.  Same 
important  word  in  ch.  v.  15,  16,  vi.  23,  xi.  29 :  also  in  a  technical 


sec.  2]  ROMANS   I.    8—15  45 

sense  in  ch.  xii.  6,  where  see  note.  Cp.  1  Cor.  i.  7.  Spiritual 
pertaining  to  the  Holy  Spirit,  probably.  All  inward  gifts  of  God 
are  wrought  in  man's  spirit  by  the  Spirit  of  God  :  so  1  Cor.  xii.  1 1. 
And  Paul  hopes  to  be  a  medium  through  which  God  will  impart 
such  gifts  to  his  readers  at  Rome.  For  from  within  those  in 
whom  the  Spirit  dwells  flow  rivers  of  living  water  :  Jno.  vii.  38. 
Established :  enabled  to  stand  firmly  in  the  Christian  life,  in 
spite  of  influences  tending  to  throw  them  down.  May  be 
established :  not  by  Paul,  but  by  God  :  Jude  24.  But  increased 
stability  follows  every  spiritual  gift. 

12.  A  new  thought :  to  do  them  good,  is  to  receive  good  for 
himself.  "  If  I  impart  to  you  a  spiritual  gift,  making  you  firmer 
in  the  Christian  life,  both  you  and  I  will  be  encouraged,  i.e. 
moved  to  Christian  hope  and  work  (same  word  as  exhort  in 
ch.  xii.  1) ;  I  by  your  faith  and  you  by  mine.  Notice  the 
modesty  of  these  words.  Even  the  great  apostle  will  receive 
blessing  from  the  Roman  Christians.  Similar  modesty  in  ch.  xv. 
14,  15. 

13.  Not  only  has  Paul  prayed  to  be  allowed  to  see  his  readers, 
but  he  has  frequently  purposed  to  come.  This  proves  the 
earnestness  of  his  prayer.  Prayers  not  accompanied  by  serious 
effort  to  obtain  the  blessing  asked  for  are  an  empty  form.  I 
would  not  have  you  ignorant :  so  ch.  xi.  25,  1  Cor.  x.  1,  xii.  1, 
2  Cor.  i.  8,  1  Th.  iv.  13  :  it  lays  stress  on  what  follows.  Hindered: 
explained  in  ch.  xv.  22.  An  object  Paul  had  in  view  in  his 
purpose  to  go  to  Rome,  in  addition  to  the  objects  described  in 
w.  n,  12,  was  to  gather  fruit  there  as  he  had  done  among  the 
Other  Gentiles.  His  success  among  others  was  a  ground  of  hope 
for  success  at  Rome.  Fruit:  ch.  vi.  21,  22,  xv.  28,  Gal.  v.  22, 
Eph.  v.  9,  Phil.  i.  11,  22,  iv.  17  :  a  good  result  derived  from  the 
organic  outworking  and  growth  of  moral  and  spiritual  life.  To 
do  good  to  others,  is,  according  to  the  laws  of  the  Kingdom  of 
God,  to  receive  a  harvest  of  blessing  for  ourselves. 

14.  Greeks  and  Barbarians :  the  common  Greek  summary  of 
the  civilised  and  uncivilised  nations.  Its  use  by  Paul  reveals  to 
how  great  an  extent  in  his  day  the  civilisation  of  the  world  was 
Greek.  The  culture  even  of  Rome  was  of  Greek  origin.  He 
writes  without  thought  probably  to  which  class  the  Romans  belong. 
The  broad  distinction  in  his  day  was  between  those  who  used  the 
Greek  language  and  partook  of  Greek  civilisation  and  those  who 
did  not.  Wise  :  acquainted  with  arts  and  sciences  learnt  only  by 
a  special  education.     See  note  under  2  Cor.  ii.  5.    Foolish :  men 


46  EXPOSITION   OF  [sec.  2 

of  dull  perception.  "  To  those  who  know  more,  and  to  those  who 
know  less,  than  others,  I  am  a  debtor."  Paul  received  the  Gospel 
in  trust  for  all,  without  distinction  of  nationality  or  intelligence, 
and  is  therefore  under  obligation,  both  to  God  who  entrusted  it 
and  to  those  for  whom  it  was  entrusted,  to  proclaim  it  to  all 
within  his  reach.  He  is  a  steward  of  the  mysteries  of  God : 
1  Cor.  iv.  1,  1  Pet.  iv.  10.  Therefore  his  efforts  to  do  them  good 
are  but  the  discharge  of  a  duty  to  God  and  to  them.  The  civilisa- 
tion and  learning  of  the  Greeks,  the  coarseness  and  ignorance  of 
the  barbarians,  do  not  lessen  this  obligation.  The  wise  need 
the  Gospel,  the  foolish  are  capable  of  receiving  it ;  and  therefore 
both  have  a  claim  on  Paul.  Notice  here  a  modest  but  correct 
view  of  Christian  beneficence.  To  do  all  we  can,  is  but  to  pay 
a  just  debt.  To  claim  gratitude  for  doing  good,  is  to  mistake 
utterly  our  position  and  obligation. 

15.  Hence  my  readiness  etc.  The  obligation  just  mentioned 
is  another  reason  for  Paul's  desire  to  visit  Rome.  He  wishes  to 
see  his  readers  in  order  to  do  them  good,  and  thus  to  strengthen 
the  faith  they  already  possess.  Preach-the-Gospel :  literally  to 
announce  good  news:  cognate  verb  to  the  word  Gospel  in  v.  1. 
Same  word  in  chs.  x.  15,  xv.  20,  1  Cor.  i.  17,  etc.  It  may  be 
transliterated  evangelize. 

Review.  "  In  writing  to  you,  my  first  thought  is  gratitude  to 
God :  and  I  remember  that  all  blessing  comes  through  Christ. 
Wherever  I  go,  I  hear  of  your  faith.  The  news  fills  me  with 
thankfulness:  for  it  is  a  gift  of  my  God,  and  an  answer  to  my 
prayers.  How  ceaseless  are  my  prayers  for  you,  is  known  only 
to  Him  whom  in  my  heart  of  hearts  I  serve  by  proclaiming  the 
good  news  of  salvation  through  His  Son.  Whenever  I  pray  for 
you,  I  pray  that  if  well-pleasing  to  God  I  may  be  permitted  by 
some  means  to  visit  you.  My  reason  is  that  I  desire  to  be  a 
channel  through  which  the  Spirit  may  bestow  some  gift  of  God's 
favour,  and  thus  strengthen  you.  Such  blessing  to  you  will  be  a 
gain  to  me.  If  I  come  into  your  midst,  I  shall  be  encouraged  by 
your  faith  and  you  by  mine.  Not  only  do  I  desire,  but  I  have 
often  purposed,  to  visit  you  :  but  hitherto  my  apostolic  work  has 
hindered  me.  For  I  wish  to  sow  seed  at  Rome,  and  thus  reap 
among  you  a  harvest  of  blessing  such  as  I  have  gathered  among 
others.  Moreover,  I  wish  to  discharge  my  obligation  to  Him  who 
in  His  undeserved  favour  has  entrusted  to  me,  for  the  good  of 
all  men,  the  Gospel  of  Christ.  This  felt  obligation  makes  me 
ready  to  preach  the  Gospel  also  at  Rome." 


sec.  3]  ROMANS   I.    16,  17  47 

In  §  1,  an  ambassador  claimed  our  respect  by  the  greatness  of 
his  business  and  of  his  Master.  In  §  2,  a  man  who  calls  us 
brethren  wins  our  affection  by  the  warmth  of  his  love.  He  thanks 
God  because  he  hears  good  about  us  :  and  he  never  prays  without 
praying  for  us  and  praying  that  God  will  enable  him  to  see  our 
face.  For  years  he  has  been  planning  to  make  a  long  journey 
to  do  us  good.  He  is  sure  that  intercourse  with  us  will  give 
encouragement  to  him  :  and  he  looks  upon  our  Church  as  a  field 
in  which  he  will  reap  a  harvest  of  blessing.  Though  we  have 
never  seen  him  and  his  name  is  highly  honoured  wherever  there 
are  Christians,  he  calls  himself  our  debtor.  In  writing  these 
words,  Paul  doubtless  sought  only  to  express  his  feelings  towards 
these  far-off  brethren.  But  he  could  not  have  written  words  more 
calculated  to  increase  the  attention  which  his  foregoing  words 
called  forth.  In  §  1,  our  spirits  bowed  before  one  who  stood  so 
high  in  the  service  of  so  great  a  Master.  But  now  the  ambassador 
of  Christ  comes  to  us  as  one  like  ourselves.  Across  the  waters 
which  roll  between  him  and  us,  we  hear  a  brother's  voice  and  see 
a  brother's  face. 


SECTION  III 

FOR    THE    GOSPEL   IS   GOD'S  POWER    TO    SAVE 
ALL    THAT  BELIEVE 

Ch.  I.  16,  17 

For  I  am  not  asha?ned  of  the  Gospel.      For  it  is  a  power  of 

God,  for  salvation,  to  everyone  that  believes,  both  to  few  first  and 

to  Greek.    17  For  righteousness  of  God  is  revealed  in  it,  by  faith, 

for  faith,  according  as  it  is  written,  "But  the  righteous   man 

by  faith  will  live." 

Paul  concluded  §  2  with  a  new  thought.  He  had  expressed  a 
desire  to  impart  to  his  readers  a  spiritual  gift  and  spiritual 
strength,  to  receive  encouragement  and  gather  fruit  among  them, 
and  to  discharge  an  obligation  to  them.  In  v.  15,  these  desires 
assumed   the  form  of   a  wish  to  preach  the   Gospel    to  them. 


48  EXPOSITION   OF  [sec.  3 

Verse  16  gives  a  reason  for  this,  viz.  that  the  Gospel  is  a  power  of 
God  to  save.  Therefore  to  preach  it  to  the  Christians  at  Rome 
will  impart  spiritual  gifts  and  strength,  will  advance  their  salvation 
and  thus  bear  fruit  for  Paul,  and  will  discharge  the  obligation 
which  the  possession  of  such  a  Gospel  laid  upon  him.  Thus  the 
last  word  of  §  2  is  the  key-note  of  §  3. 

16.  Paul  mentions  first,  not  the  nature  of  the  Gospel,  but  his  own 
feelings  about  it.  He  is  ready  to  preach  it  to  them  because  he 
is  not  ashamed  of  the  Gospel.  He  is  not  ashamed  of  it  because 
he  knows  its  saving  power.  The  word  shame  was  perhaps 
suggested  by  the  greatness  of  Rome  and  the  apparent  worthless- 
ness  of  a  mere  word  in  a  man's  lips.  But  the  thought  of  shame 
is  banished  by  remembrance  of  the  power  and  purpose  of  the 
Gospel.  For  Paul  knew  that  in  his  words  there  lives  and  works 
the  Creator's  power,  that  in  those  words  this  power  is  put  forth  to 
save  men  ready  to  die,  that  his  word  will  save  all  men  of  any 
nation  or  rank  who  believe  it,  and  that  all  men  alike  need 
salvation.  This  last  point  will  be  proved  in  §  4.  Of  such  a  word 
he  is  not  ashamed  even  in  the  world's  great  capital :  and  there- 
fore he  is  ready  to  proclaim  it  even  to  the  men  of  Rome. 

Power :  something  able  to  produce  results.  By  means  of  the 
good  news,  God  performs  works  of  power.  So  1  Cor.  i.  18, 
1  Th.  ii.  13.  In  creation  a  word  was  the  instrument  of  God's 
power,  and  the  universe  is  upheld  by  the  word  of  the  power  of 
Christ :  Ps.  xxxiii.  6,  9,  Heb.  i.  3.  The  words  which  called 
Lazarus  from  the  grave  and  healed  the  lame  man  at  the  temple 
gate  were  a  power  of  God.  Such  also  is  the  Gospel.  While  men 
speak  it,  the  might  of  God  produces,  through  the  spoken  word, 
works  possible  only  to  God.  So  Jas.  i.  18,  1  Pet.  i  23  :  cp. 
Acts  viii.  10.  Salvation :  rescue  of  the  lost,  including  the  whole 
work  of  God  in  us  till  we  are  beyond  the  perils  of  the  present  life  : 
see  chs.  v.  10,  xiii.  11.  Every  moment  by  His  power  God  saves 
us  from  evil.  For  salvation  :  purpose  and  aim  of  the  power  of 
God  put  forth  in  the  proclamation  of  the  good  news.  Believes : 
see  note  under  ch.  iv.  25.  Everyone  that  believes  the  good 
news,  of  whatever  nation  or  degree  of  culture,  experiences  the 
power  which  saves.  To  others,  "  the  word  of  the  cross  is  foolish- 
ness:" 1  Cor.  i.  18.  Paul  is  ready  to  preach  the  Gospel  at 
Rome  because,  to  all  who  believe,  it  is  a  power  of  God  to  save. 
Jew  and  Greek :  another  division  of  men.  "  Greeks  and  Bar- 
barians "  were  equal  in  reference  to  the  Kingdom  of  God.  Both 
were  far  off:  Eph.  ii,  13.     But  the  Jews  were  "the  sons  of  the 


sec.  3]  ROMANS   I.    16,   17  49 

covenant"  and  "of  the  kingdom:"  Acts  iii.  25,  Mt.  viii.  12. 
They  were  first  not  only  in  time  but  in  privilege  :  Acts  xiii.  46, 
Rom.  iii.  1.  Therefore  in  the  great  day  they  will  be  first  in 
punishment  and  in  reward :  ch.  ii.  9,  10.  Same  contrast  in 
Eph.  ii.  17.  Greek:  any  who  were  not  Jews,  as  in  Mk.  vii.  26, 
Jno.  vii.  35,  Acts  xi.  20,  xiv.  1.  This  use  of  the  word  shows,  as 
does  v.  14,  how  completely  Greek  thought  and  life  had  moulded 
the  world  in  which  Paul  moved.  The  word  is  denotes  here  as  in 
v.  12,  not  identity,  but  coincidence  in  thought  or  practical  identity. 
The  word  and  the  power  are  not  the  same,  but  they  go  together. 
The  one  is  the  outward  form,  the  other  is  the  life-giving  spirit. 

17.  Righteousness,  or  justice :  same  word  both  in  Hebrew  and 
in  Greek.  It  describes  any  object  which  has  a  standard  with 
which  it  may  be  compared,  and  which  agrees  with  that  standard  ; 
that  which  is  as  it  ought  to  be.  Hence  we  have,  in  Lev.  xix.  36, 
righteous  weights  and  measures  ;  in  Mt.  xx.  4,  Col.  iv.  1,  righteous 
wages  ;  in  2  Tim.  iv.  8,  a  righteous  judge  ;  in  Rom.  ii.  5,  Acts  iv.  19, 
Jno.  vii.  24,  righteous  conduct  and  judgment.  Aristotle  (Nicom. 
Ethics  bk.  v.  1.  8)  defines  the  word  righteous  to  mean  "legal  and 
equal."  The  righteous  man  treats  all  men  on  the  same  principle, 
viz.  according  to  the  standard  laid  down  by  law.  And  this  is 
the  common  use  of  the  word  in  classical  Greek.  God  is  righteous 
(cp.  Rom.  iii.  26)  in  that  His  treatment  of  men  agrees  with  the 
principles  of  right  and  wrong  admitted  by  all. 

It  was  ever  in  the  mind  of  the  Jew  that  God  is  the  Judge  by 
whom,  and  with  whose  law,  man's  conduct  must  be  compared  ; 
and  that  upon  this  comparison  depends  God's  smile  or  frown,  and 
man's  life  or  death.  Hence  the  phrase  "  righteous  before  God  " 
in  Lk.  i.  6,  Acts  iv.  9.  Sometimes,  e.g.  Dt.  vi.  25,  xxiv.  13,  the 
word  suggests  reward  from  God  for  right  action.  In  O.T.  and 
N.T.,  that  man  is  righteous  whose  conduct  agrees  with  the  Law  of 
God,  and  who  therefore  enjoys  His  approval  and  will  obtain  His 
reward  ;  and  his  condition  is  righteousness. 

Righteousness  of  God  is  here  said  to  be  revealed  in  the  Gospel, 
by  faith,  for  faith :  and  this  revelation  of  righteousness  is  given 
as  an  explanation  of  the  statement  that  the  Gospel  is  a  power  of 
God  to  save  all  believers.  In  ch.  iii.  5,  25,  and  26  the  same 
phrase  denotes  an  attribute  of  God  :  cp.  "  is  God  unrighteous  ?  " 
in  v.  5  and  "  Himself  righteous"  in  v.  26.  But  it  cannot  have  this 
meaning  here.  For,  that  God  is  righteous,  was  revealed,  not  in 
the  Gospel,  but  long  before :  nor  would  such  revelation  explain 
how  the  Gospel  is  a  power  of  God  to  save  all  who  believe,  or  be 

4 


5o  EXPOSITION   OF  [sec.  3 

explained  by  the  quotation  from  Habakkuk  immediately  following. 
Moreover,  such  manifestation  of  righteousness  could  not,  as  we 
read  in  ch.  iii.  21,  be  said  to  be  "  apart  from  law."  In  ch.  x.  3  we 
read  of  men  who,  "not  knowing  the  righteousness  of  God,  and 
seeking  to  set  up  their  own,  did  not  submit  to  the  righteousness  of 
God  ; "  where  again  the  phrase  before  us  cannot  describe  an 
attribute  of  God.  Nor  can  it  in  2  Cor.  v.  21.  But  in  Ph.  iii.  9 
Paul  writes,  "  not  having  a  righteousness  of  my  own,  that  which  is 
from  law,  but  that  which  is  through  faith  of  Christ,  the  righteous- 
ness from  God  on  the  condition  of  faith."  The  closeness  of  the 
parallel  and  the  good  sense  given  leave  no  room  to  doubt  that 
these  last  words  describe  the  righteousness  of  God  in  Rom  i.  1 7, 
iii.  21,  22,  x.  3.  As  given  by  Him,  it  is  called  God's  righteousness •, 
in  contrast  to  any  righteousness  derived  from  obedience  to  law 
and  therefore  having  its  source  in  man. 

Revealed,  or  unveiled :  used  in  N.T.  only  of  a  veil  lifted  up 
by  God;  and  only  of  truth  actually  apprehended  by  man,  thus 
differing  from  the  word  manifest  in  v.  19,  iii.  21.  The  Jews 
sought  God's  approval ;  but  it  was  hidden  from  their  eyes  :  cp. 
ch.  ix.  30,  31.  The  good  news  proclaims  (cp.  ch.  iii.  27)  the  new 
law  of  faith  ;  and  thus  brings  to  light,  to  all  who  believe,  the 
long-sought  blessing.  The  revelation  is  made,  from  God's  side, 
through  the  Gospel :  it  is  received,  on  man's  side,  by  (literally 
from)  faith,  i.e.  by  belief  of  the  preached  word.  To  those  who 
do  not  believe,  the  Gospel  is  still  veiled  :  so  2  Cor.  iv.  3.  For 
faith :  purpose  of  God  in  choosing  faith  as  the  means  of  this 
revelation  of  righteousness :  cp.  v.  5,  "  for  obedience  of  faith." 
In  order  that  faith  in  Him  may  be  the  abiding  state  of  His 
servants,  God  proclaims,  "  He  that  believes  shall  be  saved ;  ",- 
and  thus  makes  known  to  all  believers  a  state  in  which  God's 
favour  is  enjoyed.  The  revelation  is  by  faith,  that  it  may  lead. 
to  faith. 

This  verse  explains  the  statement  in  v.  16  that  the  good  news 
is  a  power  of  God  to  save  all  that  believe.  As  we  shall  see  in 
§  4,  man  was  perishing,  and  his  perdition  was  a  just  punishment 
of  his  sin.  Now  a  righteous  judge  cannot  rescue  a  criminal 
from  a  righteous  sentence.  But,  in  the  Gospel,  God  proclaims 
a  new  law,  viz.  "  He  that  believes  shall  be  saved  ; "  and  thus 
bestows  His  own  favour  on  all  that  believe.  The  believer  is 
now,  by  the  gift  of  God,  righteous.  He  has  "  obtained  righteous- 
ness, even  the  righteousness  which  is  from  faith  :  "  ch.  ix.  30. 
And   the    righteous   Judge  breaks  off  the  fetters,  and   sets  the 


sec.  3]  ROMANS   I.    16,    17  51 

prisoner  free.  How  the  "power  of  God"  works  out  "salvation 
for  everyone  that  believes,"  we  shall  learn  in  chs.  vi.  and  viii. 
To  this  salvation,  righteousness  as  a  gift  of  God  is  a  necessary 
preliminary  condition. 

As  it  is  written  etc. :  not  given  in  proof  of  the  foregoing  asser- 
tion, which  rests  simply  on  the  word  and  authority  of  Christ ; 
(see  under  ch.  iii.  22  ;)  but  pointing  out  a  harmony  between 
the  new  Gospel  and  the  ancient  Scriptures.  Habakkuk  (ch.  i.) 
mourns  the  vileness  and  lawlessness  around  ;  and  foresees  as  its 
retribution  rapid  and  complete  conquest  by  the  Chaldeans.  He 
appeals  to  the  character  of  God,  and  expresses  for  himself  and 
the  godly  in  Judaea  an  assurance  of  deliverance  grounded  on 
God's  character,  "We  shall  not  die:"  ch.  i.  12.  The  prophet 
betakes  himself  to  the  watch-tower,  and  awaits  the  reply  of  God. 
In  solemn  tones  God  proclaims  the  destruction  of  the  proud 
Chaldeans,  and  declares  that  while  others  perish  the  "righteous 
man  by  his  faith  shall  live  : "  ch.  ii.  4.  The  Hebrew  word 
rendered  faith,  although  cognate  to  the  ordinary  verb  meaning  "  to 
believe,"  denotes,  not  belief,  but  faithfulness,  that  constancy  and 
stability  of  character  which  make  a  man  an  object  of  reliance 
to  others.  These  quoted  words  assume  that  faithfulness  is  an 
element  of  the  righteous  man's  character,  and  declare  that  by 
his  faithfulness  he  shall  survive.  It  is  however  quite  evident 
that  this  faithfulness  arises  from  faith,  i.e.  from  belief  of  the 
promise  of  God.  Indeed,  Hab.  i.  12  is  an  expression  of  faith. 
The  prophet  is  unmoved  because  he  relies  upon  God.  In 
Hab.  ii.  4,  the  words  shall  live  refer  primarily  to  the  present 
life.  When  others  perish,  the  righteous  will  escape.  But  in  this 
sense  the  promise  was  only  partially  fulfilled.  And  the  incom- 
pleteness of  its  fulfilment  in  the  present  life  was  a  sure  pledge 
of  a  life  to  come. 

Thus,  through  the  lips  of  the  prophet,  God  proclaims,  in  face 
of  a  coming  storm,  that  the  righteous  man  will  survive  by  his 
faith.  In  Christ,  God  spoke  again.  In  face  of  the  tempest  so 
soon  to  overwhelm  the  Jewish  nation,  and  some  day  to  over- 
whelm the  world,  He  announced  that  the  man  of  faith  shall 
live.  And  Paul,  echoing  this  announcement,  calls  attention  to 
the  harmony  between  God's  word  in  Christ  and  His  word  in 
Habakkuk.  This  harmony,  amid  so  much  divergence,  confirms 
the  words  both  of  Habakkuk  and  of  Paul  and  of  Christ.  The 
omission  by  Paul  of  the  word  his  in  Hab.  ii.  4  is  unimportant : 
for  evidently  it  is  by  his  own  faith  that  the  righteous  man 


52  EXPOSITION  OF  [div.  i 

will  live.  The  omission  makes  prominent  that  the  righteous 
man  is  a  man  of  faith.  In  Hab.  ii.  4  the  words  "  by  his  faith  " 
must  be  connected  with  "  shall  live  ;  ■  and  are  put  first  for  the 
sake  of  emphasis.  And  this  gives  good  sense  in  Rom.  ii.  17.  But 
the  difference  is  unimportant.  We  are  told  that  the  man  who 
will  survive  is  righteous  and  has  faith.  This  is  in  remarkable 
harmony  with  Paul's  assertion  that  the  Gospel  is  a  power  of 
God  for  salvation  to  all  that  believe. 

The  assertion,  here  made,  that  God  accepts  as  righteous  all 
that  believe  the  Gospel,  is  the  foundation-stone  of  this  epistle. 
It  is  stated  without  proof.  With  what  right,  we  will  inquire 
under  ch.  iii.  22,  where  we  shall  find  a  restatement  of  this 
doctrine. 


DIVISION    I.      ALL   ARE   GUILTY 
CHS.   I.    18— III.    20 

SECTION  IV 

FOR  GOD  IS  ANGRY   WITH  ALL  SIN 

Ch.  I.  18—32 

For  there  is  revealed  God's  anger  from  heaven  upon  all  un- 
godliness and  unrighteousness  of  men,  of  those  who  hold  down  the 
truth  in  unrighteousness :  19  because  that  which  is  knowti  of  God 
is  ?nanifest  among  them  :  for  God  manifested  it  to  them.  20  For 
the  invisible  things  of  Him,  frotn  the  foundation  of  the  world, 
being  perceived  through  the  things  made,  are  clearly  seen,  viz.  His 
eternal  power  and  divinity ;   that  they  may  be   without  excuse, 


sec.  4]  ROMANS   I.   18—32  53 

21  because,  having  come  to  know  God,  not  as  God  did  they  glorify 
Him  or  gave  thanks;  but  they  became  vain  in  their  reasonings, 
and  their  heart  without  understanding  was  darkened.  n  Professing 
to  be  wise,  they  became  foolish;  n  and  they  changed  the  glory  of 
the  iticorruptible  God  for  a  likeness  of  an  image  of  corruptible  man 
and  birds  a?id  quadrupeds  and  creeping  things. 

24  For  which  cause  God  gave  them  up,  in  the  desires  of  their  hearts, 
to  uncleanness,  that  their  bodies  be  dishonoured  among  themselves, 
25  men  who  exchanged  the  truth  of  God  for  the  lie,  and  revered  and 
served  the  creature  rather  than  Him  that  created,  who  is  blessed 
for  ever.     Amen. 

26  Because  of  this,  God  gave  them  up  to  passions  of  dishonour. 
For  both  their  females  exchanged  the  natural  use  for  that  against 
nature;  27  and  in  like  manner  the  males,  having  left  the  natural  use 
of  the  fetnale,  burned  in  their  lust  one  for  a?iother,  males  with 
males  working  out  unseemliness,  and  receiving  in  themselves  the 
necessary  recompense  of  their  error. 

28  And,  according  as  they  did  not  approve  to  have  God  in  their 
understandifig,  God  gave  them  up  to  a  disapproved  mind,  to  do  the 
things  not  fitting;  29  being  filled  with  all  unrighteousness,  wicked- 
ness, covetousness,  evil;  full  of  e?ivy,  murder,  strife,  deceit,  an  evil 
disposition;  whisperers,  30  evil  speakers,  hateful  to  God,  wanton, 
haughty,  boastful,  inventors  of  evil  things,  without  obedience  to 
pare?its,  31  without  understafiding,  without  fidelity  to  covenants, 
without  affection,  without  mercy;  32  men  who,  knowing  the  decree 
of  God  that  they  who  practise  such  things  are  worthy  of  death, 
not  only  do  them  but  are  pleased  with  those  that  practise  them. 

This  section  confirms  v.  17  by  proving  something  without  which 
it  would  not  be  true,  viz.  that  all  men  are  under  the  anger  of  God. 
Verse  17  explained  how  the  Gospel  is  a  power  to  save  all  that 
believe,  by  saying  that  in  it  is  revealed  a  divinely-given  conformity 
to  the  Law.  This  explanation  rests  on  an  assumption  that  all 
men  capable  of  believing  the  good  news  are,  apart  from  it, 
destitute  of  God's  favour.  Otherwise,  a  revelation  of  his  favour 
will  not  save  them,  but  will  bring  to  light  only  what  they  already 
possess.  Therefore,  in  order  to  give  force  to  v.  17,  this  assumption 
must   be   proved.     Otherwise,  the  force  of  v.   16,  which  gave  a 


54  EXPOSITION   OF  [div.  i 

reason  for  Paul's  readiness  to  preach  at  Rome,  will  not  be  felt : 
for  unless  the  Romans  need  salvation,  the  Gospel's  power  to  save 
will  not  prompt  Paul  to  bring  it  to  them.  Consequently,  the 
entire  weight  of  w,  16,  17,  which  contain  a  summary  of  the 
epistle,  rests  upon  the  assumption  that  all  men  are,  apart  from 
the  Gospel,  under  the  anger  of  God.  Paul's  earnest  efforts  to 
preach  to  all  men  the  good  news  of  salvation  were  prompted 
by  his  deep  conviction  of  the  lost  state  of  all. 

In  Div.  I.  Paul  asserts,  and  then  proves,  God's  anger  against 
all  sin.  In  §  4,  he  proves  it  in  reference  to  the  Gentiles ;  in 
§§  5 — 7,  in  reference  to  the  Jews.  He  shows  (§  8)  that  this  is 
consistent  with  the  privileges  conferred  on  the  Jews  ;  and  (§  9) 
with  the  Jewish  Scriptures.  He  assumes  in  chs.  ii.  1,  iii.  9,  19 
that  all  men  are  sinners ;  and  therefore  draws,  in  ch.  iii.  19,  20, 
the  inference  that  all  men  are  guilty  before  God. 

The  argument  of  this  section  presents  peculiar  difficulties.  Its 
proofs  are  taken  from  the  life  and  thought  of  the  heathen  in  Paul's 
day,  well  known  to  him  and  his  readers  but  not  to  us.  We  may 
in  part  reproduce  it  from  ancient  writers  and  from  the  analogy 
of  modern  heathenism.  But  we  are  not  sure  of  the  extent  to 
which  the  statements  of  the  old  writers  were  true  of  the  mass 
of  the  population,  and  of  the  degree  to  which  modern  heathenism 
resembles  that  which  surrounded  Paul.  Consequently,  we  have 
no  firm  hold  of  the  facts  on  which  his  reasoning  rests ;  and 
therefore  we  cannot  feel  its  full  force. 

A  study  of  it  will  however  be  of  great  profit.  We  shall  under- 
stand the  writer's  conclusions,  and  the  principles  on  which  he 
argues.  These  we  shall  compare  with  what  we  see  in  ourselves 
and  in  the  world  around  and  with  what  we  read  in  ancient 
literature  ;  and  we  shall  find  that  they  shed  light  on  some  of 
the  most  mysterious  problems  of  human  nature. 

18.  Not  only  is  "  righteousness  of  God  revealed  "  in  the  Gospel 
but  elsewhere  anger  of  God  is  revealed,  or  unveiled,  i.e.  brought 
to  the  knowledge  of  men.  Anger,  or  wrath:  an  emotion  or 
disposition  which  prompts  us  to  punish,  the  opposite  of  "grace." 
It  is  common  to  God  and  men  :  cp.  Eph.  iv.  26.  For  the  most 
part,  it  is  now  hidden  in  the  breast  of  God  ;  but  it  will  burst  forth 
upon  the  wicked  "in  the  day  of  anger  and  revelation  of  the 
righteous  judgment  of  God  : "  Rom.  ii.  5.  Paul  here  says  that 
this  anger  is  already  being  revealed  or  made  known  ;  but  in 
what  way  he  does  not,  in  v.  18,  tell  us.  The  Jews  read  the  anger 
of  God  in  the  pages  of  the  Old  Testament.     But  of  this  there 


Of 

sec.  4]  ROMANS  ±.    1 8 — 32  55 

is  no  hint  here.  Consequently,  we  must  wait  for,  and  in  vv.  24 — 32 
we  shall  find,  another  revelation  of  the  anger  of  God.  It  is 
revealed,  not  like  the  Gospel  by  a  voice  which  speaks  on  earth, 
but  directly  from  heaven,  whence  God  from  His  throne  looks 
down  upon  all  ungodliness.  Notice  two  aspects  of  sin :  un- 
godliness or  want  of  respect  for  God,  and  unrighteousness  or  want 
of  conformity  to  the  law  laid  down  for  man's  conduct.  Every 
sin  deserves  both  names.  But  in  some,  as  in  vv.  21 — 23,  the 
ungodliness,  in  others,  as  in  vv.  24 — 32,  the  unrighteousness  is  more 
conspicuous.  All  unrighteousness  of  men :  rather  than  "  all 
unrighteous  men,"  making  prominent  the  exact  object  of  God's 
anger,  viz.  the  sin  rather  than  the  sinner.  Many  and  various 
forms  of  sin  alike  call  forth  the  anger  of  God.  Of  those  who  etc. : 
further  description  of  those  with  whom  God  is  angry,  giving  the 
special  aspect  of  sin  which  provokes  God's  anger.  All  sinners 
hold  down  or  hold  back,  i.e.  resist,  the  truth:  they  prevent  it 
from  attaining  its  purpose.  Sin  is  therefore  positive  resistance 
to  God. 

Truth :  correspondence  between  a  reality  and  a  declaration 
which  professes  to  set  it  forth.  Words  are  true  when  they 
correspond  with  objective  reality  :  persons  and  things  are  true 
when  they  correspond  with  their  profession.  Hence  a  truth  is  a 
declaration  which  has  corresponding  reality,  or  a  reality  which  is 
correctly  set  forth.  Since  God  is  Himself  the  great  reality,  that 
which  correctly  sets  forth  His  nature  is  pre-eminently  the  Truth. 
Paul  will  prove  that  the  heathen  have  the  truth.  It  was  designed 
to  mould  and  raise  their  thought  and  life  ;  but  they  prefer  un- 
righteousness, and  thus  hold  down  the  truth. 

The  rest  of  §  4  explains,  accounts  for,  and  proves,  the  assertion 
of  v.  18.  It  falls  naturally  into  the  following  divisions  :  God  is 
angry  with  all  sin  (a)  because  He  made  Himself  known  to  men, 
vv.  19,  20 ;  (b)  but  they  refused  to  honour  Him  and  fell  into  the 
folly  of  idolatry,  vv.  21 — 23;  (c)  therefore  God  gave  them. up  to 
dishonour,  v.  24  ;  (d)  men  who  put  the  folly  of  idolatry  in  place 
of  the  truth  of  God,  v.  25  ;  (e)  therefore  God  gave  them  up  to 
dishonour  and  shame,  vv.  26,  27*;  (/)  they  refused  to  know  God, 
and  God  gave  them  up  to  all  kinds  of  sin,  vv.  28 — 32.  Thus  (d) 
and  (e)  are  parallel  to,  and  develop,  (b)  and  (c). 

19.  Because  they  know  better,  God  is  angry  with  these  ungodly 
and  unrighteous  men.  That  which  is  known  of  God:  His 
nature  so  far  as  it  was  known  to  the  heathen.  For  to  them  Paul 
evidently  refers  :  see  v.  23.     Manifest :  set  conspicuously  before 


56  EXPOSITION   OF  [div.  i 

men's  eyes,  whether  they  see  it  or  not.  Same  word  in  ch.  ii.  28, 
1  Cor.  iii.  13,  xi.  19,  xiv.  25  :  cognate  verb  below,  made-7nanifest, 
and  in  iii.  21,  xvi.  26,  2  Cor.  v.  10,  11,  etc. :  another  cognate  verb 
in  Rom.  vii.  13,  Jno.  i.  5,  v.  35,  translated  to  shine.  The  word 
revealed  denotes  that  which  is  actually  known  :  see  under  v.  17. 
For  God  etc. ;  explains  the  foregoing  by  an  historical  fact.  God 
wrote  His  own  name  before  the  eyes  of  men  that  all  might  read 
it.  The  statement  in  v.  18  is  true  of  all  men.  But  v.  19,  which 
begins  the  proof  that  all  men  have  the  truth,  suggests  the  Gentiles, 
about  whom  alone  there  could  be  any  doubt.  This  reference  is 
the  more  natural  because  the  Gentiles  were  the  mass  of  mankind. 

20.  Proof  of  the  foregoing.  From  the  fact  that  the  Gentiles 
actually  know  God,  Paul  infers  that  He  manifested  Himself  to 
them.  The  invisible  things  of  Him :  the  existence  and  nature 
of  the  unseen  God,  equivalent  to  "  that  which  is  known  of  God," 
and  including  His  eternal  power  and  all  that  is  involved  in  His 
divinity.  From  the  creation  of  the  world :  a  note  of  time,  as 
in  Mk.  xiii.  19,  x.  6.  This  measurement  of  time  is  chosen  because 
by  the  works  of  creation  God  reveals  His  otherwise  unseen  nature. 
Notice  here  a  revelation  of  God  more  widely  spread,  and  earlier, 
than  that  of  the  Old  Covenant.  God's  works  sprang  from,  and 
correspond  with,  His  nature ;  and  therefore  they  reveal  it. 
Through  the  things  made  the  unseen  Worker  is  clearly-seen ; 
being-perceived  by  the  eye  of  the  mind,  which  looks  through 
the  visible  to  that  which  is  beyond  and  above  it.  Divinity :  the 
whole  of  that  which  goes  to  make  up  our  idea  of  God,  all  that 
in  which  God  differs  from  us,  including  His  eternal  power.  In 
Nature,  this  eternal  God,  so  mighty  and  so  different  from  us,  is 
actually  seen  and  known  by  men.  Paul's  readers  would  judge  of 
the  truth  of  this  assertion.  And,  if  true,  v.  19  also  is  true.  That 
men  read  in  Nature  the  name  of  God,  proves  that  it  was  written 
there  by  God.  Therefore,  since  whatever  God  does  He  does  with 
design,  we  infer  that  God  wrote  His  name  on  the  page  of  Creation 
in  order  that  men  might  read  it  and  thus  know  God.  Just  as 
God  revealed  Himself  to  the  Jews  through  the  lips  of  inspired 
men,  so  He  also  revealed  Himself  to  the  Gentiles  in  the  thousand 
voices  of  the  material  world. 

That  they  might  be  without  excuse :  purpose  of  God  in  thus 
revealing  His  nature,  viz.  in  order  to  leave  men  without  excuse 
for  dishonouring  Him.  This  statement  is  evidently  true.  For 
all  that  comes  from  God  must  have  a  purpose.  And  the  purpose 
of  God's   revelation   of  Himself  in    Nature   could   not    be  mere 


sec.  4]  ROMANS   I.    18—32  57 

communication  of  knowledge :  for  knowledge  is  useless  unless  it 
lead  to  something  beyond  itself.  Nor  could  its  immediate  purpose 
be  to  lead  men  to  glorify  God.  For,  as  we  shall  see,  man  was 
fast  bound  in  sin,  and  therefore  unable  to  glorify  God  :  and  this 
revelation  could  not  break  his  fetters.  Its  only  possible  result 
was  a  consciousness  of  guilt  for  dishonouring  God.  And,  if  so, 
this  must  have  been  its  designed  result.  Therefore,  apart  from 
the  authority  of  Paul,  we  are  compelled  by  the  facts  of  the  case 
to  accept  his  assertion  that  God  revealed  Himself  in  Nature  in 
order  to  leave  man  without  excuse  for  forgetting  God.  For  the 
same  purpose,  the  Law  was  given  to  the  Jews  :  ch.  iii.  19.  These 
revelations  had,  however,  a  further  purpose  of  mercy  and  salvation. 
By  evoking  consciousness  of  guilt,  they  prepared  a  way  for  {v.  17) 
a  revelation  of  righteousness.  But  consciousness  of  guilt  was  all 
that  they  were  able  directly  to  produce ;  and  is  therefore  spoken 
of  as  the  end  for  which  they  were  given. 

Summary  of  18—20.  The  heathen  knew  God's  nature  from  His 
works.  From  this  Paul  infers  that  God  made  it  known  to  them  ; 
and  that  He  did  so  in  order  to  remove  from  them  all  excuse  for 
ungodliness  and  ingratitude.  This  proves  that  God  desires  man's 
reverence  and  thanks  ;  and  proves  that  they  who  refuse  to  honour 
God  resist  the  truth  which  God  has  revealed. 

The  assertion  that  through  His  works  God  was  known  to  the 
heathen  is  abundantly  confirmed  by  the  literature  of  the  ancient 
world.  Of  writers  known  to  Paul's  readers,  we  notice  that  both 
Plato  and  Cicero  appeal  to  the  material  world  as  manifestly  a 
work  of  an  intelligent  Creator.  See  especially  Plato's  Timceus 
pp.  28  —30  and  bk.  ii.  of  Cicero's  Nature  of  the  Gods,  quoted  on 
pp.  16 — 19  of  my  Through  Christ  to  God. 

21 — 23.  Reason  why  they  were  without  excuse,  or  the  conduct 
which  God  made  inexcusable  by  this  revelation  of  Himself.  The 
word  know  is  so  indefinite,  especially  with  a  personal  object,  that 
Paul  could  correctly  say  that  the  heathen  knew  God,  and,  as  in 
Gal.  iv.  8,  1  Th.  iv.  5,  that  they  did  not  know  God.  To  what 
extent  they  knew  God,  he  has  already  stated  in  v.  20.  Glorify : 
to  welcome  as  an  object  of  admiration,  and  by  word  or  act  to 
express  admiration  for  the  object  glorified.  See  note  under  v.  23. 
The  heathen  did  not  give  to  God  the  admiration  and  expressions 
of  admiration  which  from  His  manifestation  of  Himself  in  Nature 
they  knew  that  He  rightfully  claimed.  Nor  did  they  give  thanks 
for  His  kindness  to  them.  Instead  of  giving  to  God  admiration 
and  gratitude,  they  reasoned  about  Him  in  a  way  which  could 


58  EXPOSITION   OF  [div.  i 

lead  to  no  good  result,  and  their  useless  reasonings  reacted  upon 
themselves :  they  became  vain  (see  under  ch.  viii.  20)  in  their 
reasonings,  and  their  heart,  which  was  without  understanding, 
lost  the  light  needful  for  apprehension  of  God  and  became  darkened. 
So  always.  The  eye  which  refused  to  see  lost  to  some  extent  the 
power  of  sight. 

The  heart  is  the  inmost  centre  of  man.  Hence  the  meta- 
phors in  Mt.  xii.  40,  2  Sam.  xviii.  14,  Jonah  ii.  3,  Ex.  xv.  8.  It  is 
the  seat  of  the  understanding,  and  the  source  of  the  thoughts, 
desires,  emotions,  words,  and  actions  ;  the  motive  power  of  human 
life,  the  helm  of  the  human  ship,  from  which  the  man  looks  out 
on  the  world  around  and  shapes  his  course.  Whatever  is  in  the 
heart  rules  the  conduct.  Cp.  v.  24,  x.  1,  9,  Mt.  xiii.  15,  Eph.  i.  18, 
Mt.  xv.  i8f,  1  Cor.  ii.  9,  iv.  5,  Heb.  iv.  12.  The  modern  distinction 
of  head  and  heart  is  not  found  in  the  Bible.  The  heart,  never  the 
head,  is  the  seat  of  the  intelligence.  Their  heart,  not  hearts: 
so  ch.  vi.  12,  1  Cor.  vi.  I9f ;  according  to  Greek  usage.  Each  has 
one  heart,  and  each  one's  heart  is  looked  at  singly. 

22,  23.  Proof  that  their  heart  was  without  understanding,  and 
darkened.  Professing  to  be  wise  :  a  ludicrous  contrast  to  their 
folly  and  their  worship  of  animals  instead  of  God. 

Glory :  admiration  evoked  by  grandeur  real  or  apparent,  and 
expressing  itself  in  words  or  actions.  In  this  subjective  sense,  it 
is  used  in  chs.  iv.  20,  xi.  36,  xv.  7,  xvi.  27  :  cp.  Jno.  v.  41,  44, 
xii.  43.  In  classical  Greek,  the  word  denotes  an  opinion,  the 
impression  an  object  makes  on  the  mind  of  a  beholder.  But  in 
the  Greek  Bible  it  denotes  frequently  the  objective  quality  which 
evokes  admiration,  i.e.  manifested  grandeur.  The  glory  of  God 
denotes  here  and  ch.  vi.  4,  ix.  23,  Tit.  ii.  13,  Rev.  xviii.  1,  xxi. 
11,  23  the  manifested  grandeur  of  God,  so  calculated  to  evoke  His 
creatures'  admiration.  In  ch.  xv.  7,  1  Cor.  x.  31,  Ph.  i.  11,  the 
same  phrase  denotes  admiration  for  God  evoked  by  His  manifested 
grandeur.  Cp.  "glory  of  the  Lord"  in  Lk.  ii.  9,  2  Cor.  iii.  18. 
Men  glorify  God  when  they  receive  Him  as  an  object  of  their 
admiration,  and  when,  by  words  or  acts,  they  make  Him  known 
to  others  to  be  the  object  of  their  admiration.  See  also  under 
Rom.  iii.  23,  v.  2. 

To  such  depth  of  folly  fell  the  men  to  whom  Paul  refers  that 
they  put  aside  the  splendour  of  God,  incapable  of  decay,  and  put 
in  place  of  it  an  image  of  men  and  animals  doomed  to  decay. 
The  contrast  between  incorruptible  (see  under  ch.  ii.  7)  and 
corruptible  puts  their  folly  in  clearest  light.    Image :  a  concrete 


sec.  4]  ROMANS   I.    18—32  59 

imitation.  Likeness :  the  generic  quality  in  which  one  image  is 
like  another :  cp.  chs.  v.  14,  vi.  5,  viii.  3,  Ph.  ii.  7.  With  this 
abstract  quality  of  an  image  of  a  perishing  man  is  contrasted  the 
outshining  grandeur  of  the  immortal  God.  And  of  birds  and 
quadrupeds  and  creeping  things :  further  marks  of  their  folly. 
The  objects  of  their  worship  pass  before  us  in  slow  procession, 
and  increase  our  wonder  at  the  folly  of  those  who  turn  from  God 
to  worship  imitations  of  these  brute  creatures.  We  see  the  prin- 
ciple of  veneration  so  deeply  seated  in  them  that  they  must  worship 
something :  and  so  foolish  are  they  that  these  images  are  fairer 
in  their  eyes  than  the  Creator  of  the  universe. 

The  facts  of  idolatry  here  asserted  lie  before  us  in  the  writings 
and  relics  of  antiquity.  Statues  of  men  were  worshipped  by  the 
Greeks  :  and  the  mummies  of  birds  and  reptiles,  from  the  temples 
of  Egypt,  fill  our  museums.  And,  when  Paul  wrote,  scarcely  a 
serious  voice  had  been  raised  in  heathendom  against  this  folly. 

The  clearness  of  the  reasoning  of  the  Greeks  about  other  matters 
makes  more  conspicuous  their  failure  in  this  all-important  matter. 
That  they  saw  not  their  folly,  reveals  their  blindness. 

Verses  21 — 23  prove  that  the  heathen  are  without  excuse  for 
their  idolatry :  v.  20  asserts  that  in  order  to  leave  them  without 
excuse  God  manifested  Himself  to  them  in  nature.  In  other 
words,  the  only  possible  result  of  this  manifestation  was  its  designed 
result.  But  this  was  not  its  ultimate  aim.  Nature,  like  the  Law, 
(see  Gal.  iii.  24,)  was  a  guardian  slave  to  lead  men  to  Christ. 

24.  Divinely-ordained  result  and  punishment  of  their  idolatry. 
Gave-up :  handed  over  into  the  power  of  another ;  as  in  chs.  iv.  25, 
vi.  17,  viii.  32.  To  uncleanness:  same  word  in  ch.  vi.  19,  Eph.  iv.  19 : 
the  enemy  into  whose  hands  God  gave  them  up.  It  is  further 
specified  as  a  defilement  characterised  by  having  their  bodies 
dishonoured  among  themselves,  i.e.  one  with  another.  Still 
further  details  in  w.  26,  27.  Notice  that  sin  is  here  represented 
as  an  enemy  against  whom  the  sinner  is  unable  to  protect  himself : 
so  ch.  vii.  23.  Surrender  to  this  awful  foe  is  the  divinely-inflicted 
penalty  of  turning  from  God  to  idols.  This  surrender  took  place 
in  the  desires  (see  under  ch.  vi.  12)  of  their  hearts.  They  longed 
for  things  around,  often  for  bad  things :  and,  full  of  desires  they 
could  not  control,  they  were  given  up  to  shameful  mutual  pollu- 
tion. In  this  surrender  to  their  enemies  the  victims  acquiesced  : 
Eph.  iv.  19.  Fortunately  the  surrender  was  not  necessarily  final. 
Many  of  Paul's  readers  had  once  been  given  up  to  similar  sins  : 
but  in  the  land  of  bondage  they  had  cried  for  deliverance,  and 


60  EXPOSITION   OF  [div.  i 

their  cry  had  been  heard  :  so  I  Cor.  vi.  9— 11.  We  shall  find  that 
this  verse  is  the  centre,  and  contains  the  kernel,  of  the  whole 
section. 

25.  Another  indignant  delineation,  parallel  to  that  in  vv.  21 — 23, 
of  the  sin  of  idolatry  so  terribly  punished.  The  truth  (see  under 
v.  18)  of  God:  "His  eternal  power  and  divinity,"  viewed  as  a 
reality  correctly  set  forth  in  Nature.  The  lie :  outward  form 
without  any  corresponding  reality.  Notice  the  awful  contrast : 
the  Truth  of  God  .  .  .  the  Lie.  The  heathen  exchanged  their 
divinely-given  knowledge  of  the  supreme  reality  for  the  unreality 
and  error  and  deception  of  idolatry.  Revered:  stronger  than 
"glorified"  in  v.  21.  They  made  imitations  of  animals  an  object 
of  their  lowly  adoration.  And  served :  as  in  v.  9.  It  suggests 
the  ritual  of  idolatry.  It  is  evident  that  they  worshipped  the 
creature  only,  and  Him  that  created  not  at  all.  But  Paul  uses 
the  milder  words  rather  than  in  order  to  make  their  folly  the  more 
evident  by  comparing  the  objects  chosen  and  refused.  To  bless, 
is  to  speak  good  to,  or  of,  a  person  ;  the  meaning  in  each  case 
being  determined  by  the  relation  of  the  persons  concerned.  God 
blesses  us  by  declaring  the  good  He  will  do  us  :  and  His  word 
conveys  the  good  to  us.  We  bless  God  by  declaring  how  good 
He  is  :  Lk.  i.  64,  ii.  28.  God  is  blessed :  to  endless  ages  an 
unceasing  song  will  proclaim  His  goodness.  Amen :  a  Hebrew 
word  denoting  certainly,  and  adopted  into  N.T.  Greek.  It  is 
translated  verily  (A.V.  and  R.V.)  in  Jno.  iii.  3,  5,  11,  etc.  At  the 
end  of  a  prayer,  it  expresses  desire  for  an  answer.  Cp.  Jer.  xi.  5, 
and  xxviii.  6  where  its  meaning  is  explained,  Num.  v.  22, 
Dt.  xxvii.  15  ;  also  2  Cor.  i.  20,  Rev.  iii.  14. 

Paul  has  been  describing  the  folly  of  the  heathen,  and  watching 
their  worship  and  its  degrading  and  perishing  objects.  Weary 
with  the  sight,  he  lifts  his  eyes  to  heaven.  To  the  eye  of  faith 
appears  the  eternal  throne,  surrounded  by  a  host  of  happy  and 
intelligent  worshippers.  From  afar,  their  hallelujahs  fall  upon  his 
ear  :  and  he  knows  that  those  songs  will  rise  for  ever,  literally  to 
the  ages,  the  successive  periods  of  the  future.  The  glorious  vision 
reveals  to  him  the  madness  of  the  idolaters  around.  From  Him 
whom  angels  worship,  they  turn  to  their  own  perishing  imitations 
of  perishing  men  and  animals.  Paul  cannot  repress  a  tribute  of 
honour  to  the  dishonoured  Creator.  While  he  listens  to  the 
anthem,  which  he  knows  will  be  eternal,  he  joins  the  chorus,  and 
cries  Amen.     Cp.  chs.  ix.  5,  xi.  36,  xvi.  27  ;  Rev.  v.  14. 

Notice  various  phrases   describing  man's  conception   of  God. 


sec.  4]  ROMANS   1.    18—32  61 

That  which  is  known  of  God  describes  Him  as  apprehended  by 
men.  The  invisible  things  of  Him :  because,  though  placed 
by  God  within  reach  of  the  piercing  glance  of  man's  mind,  the 
nature  of  God  is  beyond  the  range  of  his  eye.  The  glory  of 
God :  as  calculated  to  evoke  man's  admiration,  in  contrast  to  the 
contemptible  forms  of  heathen  worship.  The  truth  of  God:  a 
conception  corresponding  with  reality,  in  contrast  to  the  unreality 
of  everything  belonging  to  idolatry. 

26,  27.  Further  exposition  of  the  assertion  in  v.  24.  Notice  the 
stately  repetition :  because  of  this,  God  gave  them  up  to  passions 
of  dishonour.  Females  .  .  .  males :  terms  applicable  to  animals. 
They  were  unworthy  to  be  called  women  and  men.  The  degra- 
dation of  their  females^  among  whom  modesty  lingers  last,  is  put 
first,  as  the  surest  mark  of  national  disgrace.  That  these  pictures 
are  true,  the  pages  of  ancient  writers  afford  decisive  and  sad  proof. 
The  impurity  of  the  Greeks  was  a  great  feature  of  their  national 
life  :  and  it  seems  to  have  been,  in  Paul's  day,  equalled  at  Rome. 
And  receiving  etc. :  a  comment  on  the  foregoing,  explaining  God 
gave  them  up  and  indicating  the  main  argument  of  the  section. 
In  themselves :  in  their  own  bodies  dishonoured  by  themselves. 
The  recompense:  the  self-inflicted  shame  which  is,  by  God's 
just  appointment,  the  necessary  result  of  turning  from  God  to 
idols.  In  other  words,  the  personal  degradation  which  inevitably 
accompanies  idolatry  is  God's  condemnation  and  punishment  of  it, 
and  a  revelation  {v.  18)  of  His  anger  against  idolaters. 

28 — 32.  Other  immoral  consequences  of  idolatry.  According 
as:  God's  conduct  to  them  corresponding  with  theirs  to  Him. 
They  did  not  approve :  they  weighed  the  matter  in  their  mind, 
and  deliberately  resolved  not  to  make  God  an  object  of  their 
thought.  Notice,  a  third  time,  God  gave  them  up.  The  repe- 
tition lays  solemn  emphasis  on  their  punishment.  Disapproved 
mind :  a  mind  tested  and  found  worthless.  They  put  to  the  test 
the  question  of  giving  God  a  place  in  their  mind,  and  rejected  it : 
and  God  gave  them  up  to  a  mind  weighed  in  the  balances  and 
found  wanting.  To  do  the  things  not  fitting :  God's  purpose  in 
giving  them  up  to  a  disapproved  mind.  He  resolved  that  forget- 
fulness  of  Himself  should  be  followed  by  sin,  and  thus  made  this 
sequence,  as  stated  in  v.  27,  inevitable.  It  became  inevitable  by 
the  withdrawal  of  those  divine  influences  which  alone  can  save 
men  from  sin.  Pilled  with  all  unrighteousness :  state  of  heart 
from  which  spring  all  kinds  of  sin.  Wickedness :  that  which 
injures   others.      Satan    is    "the    wicked   one:"    1    Jno.    ii.    13. 


62  EXPOSITION   OF  [div.  i 

Coveteousness :  desire  for  more  than  our  share.  An  evil-dis- 
position :  that  which  prompts  men  to  look  at  everything  in  a  bad 
light,  and  to  turn  everything  to  a  bad  use.  Hateflll-to-GrOd :  or 
hating  God.  The  former  accords  with  Greek  use,  and  gives  a 
good  sense.  It  is  a  comment  on  what  goes  before.  Wanton: 
those  who  do  what  they  like,  without  considering  whether  they 
trample  under  foot  the  rights,  the  property,  or  the  lives,  of  others  : 
such  was  once  Paul:  2  Tim.  i.  13.  Men  who,  knowing  etc.: 
recalling  v.  21,  and  emphasising  a  chief  thought  of  this  section. 
The  Greeks  and  Romans  knew  that  the  general  principles  of 
morality  had  a  superhuman  source ;  and  that  to  sin  against  these 
was  to  resist  a  higher  power.  See  under  ch.  ii.  15.  Are  pleased 
with  etc. :  last  and  darkest  count  in  this  catalogue  of  sins.  Many 
commit  sin,  carried  away  by  selfishness  or  passion,  who  condemn 
it  in  others.  To  take  pleasure  in  the  sin  of  one's  neighbour,  shows 
a  love  of  sin,  not  for  some  further  gain,  but  for  its  own  sake. 

Abundant  literature  of  the  ancient  world  attests  the  truth  of  the 
above  picture  of  those  among  whom  Paul  lived. 

Review.  The  argument  in  w.  16,  17  implies  that  all  men  are, 
apart  from  the  Gospel,  exposed  to  the  anger  of  God.  As  a  first 
step  in  proof  of  this,  Paul  asserts,  in  v.  18,  that  God  is  angry  with 
all  sin  because  all  sin  is  resistance  to  revealed  truth.  Of  this 
assertion,  the  remainder  of  §  4  is  explanation  and  proof.  To 
prove  that  God  is  angry  with  all  sin,  Paul  adduces  three  facts : 
1.  That,  by  means  of  His  works,  the  Gentiles  know  something 
about  God ;  2.  That,  instead  of  giving  Him  honour  and  thanks, 
they  bowed  down  to  images  ;  3.  That  they  are  guilty  of  shameful 
immorality. 

From  Fact  1,  Paul  infers  that  God  made  Himself  known  to  the 
Gentiles  in  order  to  leave  them  without  excuse  for  ungodliness 
and  ingratitude.  This  inference,  we  will  further  examine.  We 
learn  from  their  writings  that  Plato,  Cicero,  and  others  knew 
something  about  God,  and  that  in  His  works  they  read  His  name 
and  nature.  Therefore,  by  creating  these  works,  God  made  Himself 
known  to  them.  And,  since  whatever  God  does  He  does  with 
design,  we  inferred  under  v.  20  that  God  created  the  material 
universe  in  order  through  it  to  reveal  Himself  to  men ;  and  that 
He  did  so,  not  to  satisfy  curiosity,  but  with  a  further  moral 
purpose.  We  ask  now,  For  whom  did  God  form  this  moral 
purpose  ?  For  the  philosophers  only  ?  Did  He  write  His 
name  in  letters  which  only  they  could  understand?  God  reveals 
Himself,  not  to  the  wise  and  great,  but  to  those  of  every  degree 


sec.  4]  ROMANS   I.    18—32  63 

of  culture  who  sincerely  seek  Him  :  Mt.  xi.  25.  If  He  revealed 
Himself  to  Plato,  He  must  have  done  so  to  thousands  of  others 
in  all  positions  of  life.  We  therefore  infer  that  God  created  the 
material  universe  in  order  that  it  might  be  a  revelation  of  Himself 
to  the  whole  human  race,  and  that  this  revelation  was  within 
reach  of  all  who  honestly  sought  the  truth ;  and  that  the  nature 
of  God  thus  revealed  was  in  some  measure  known  to  all  who  did 
not  shut  their  eyes  to  it.  To  this  knowledge  of  God,  Paul  appeals 
in  Acts  xiv.  17,  xvii.  24:  see  also  Ps.  xix.  2,  Wisdom  xiii.  1—9. 
The  last  quotation  and  the  work  quoted  are  of  great  value  as  a 
record  of  Jewish  thought  before  the  appearance  of  Christ. 

In  v.  20  Paul  asserts  that  the  moral  purpose  of  God's  revelation 
of  Himself  in  Nature  was  to  leave  men  without  excuse  for  un- 
godliness ;  and,  in  ch.  iii.  19,  that  with  the  same  purpose  the  Law 
was  given  to  Israel.  This  purpose  was  to  some  extent  attained. 
For  in  the  best  Gentile  writings  there  breathes  a  consciousness 
of  God. 

That  God  revealed  Himself  in  Nature  in  order  to  take  away 
excuse  for  ungodliness  and  ingratitude,  indicates  that  He  will 
punish  such  forgetfulness  of  Himself;  and  is  therefore  a  revelation 
of  His  anger  (v.  18)  against  all  ungodliness. 

Fact  2  is  introduced,  in  vv.  21 — 23,  as  a  description  of  the  actual 
conduct  which  God  made  inexcusable  by  this  revelation  of  Himself. 
In  the  ritual  of  heathenism,  Paul  shows  the  inexplicable  folly  of 
idolaters.  He  does  not  appeal  to  their  folly  as  a  proof  of  God's 
anger  against  them — for  of  this  He  has  more  convincing  proof — 
but  only  as  an  aggravation  of  the  sin  of  forgetting  God.  But  so 
great  is  the  folly  of  idolatry  that  we  can  account  for  it  only  as 
punitive  blindness.  So  Paul  explains,  quoting  O.T.,  the  folly  of 
Israel :  ch.  xi.  8 — 10.  It  is  therefore  a  mark  of  God's  anger  and 
of  coming  punishment. 

Similarly,  Fact  3,  the  deep  shame  of  the  heathen,  can  be 
accounted  for  only  on  the  supposition  that  God  in  His  anger 
gave  them  up  to  a  hostile  and  immoral  power.  Thus  in  each 
of  these  facts,  taken  by  itself,  we  have  proof  of  God's  anger 
against  the  persons  referred  to. 

But  this  is  not  all.  In  the  words  God  gave  them  up  Paul 
solemnly  and  repeatedly  asserts  that  Fact  3  is  a  result  of  Fact  2 
taken  in  connection  with  Fact  1  ;  i.e.  that  the  deep  shame  of 
the  heathen  is  a  divinely-ordained  result  of  their  idolatry.  If 
this  be  so,  the  proof  afforded  by  the  facts  taken  singly  is  immensely 
increased  by  their  connection  :  and  the  immorality  of  the  heathen 


64  EXPOSITION   OF  [div.  i 

becomes  an  unquestionable  and  fearful  proof  of  the  anger  of  God 
against  those  who  forget  Him. 

Of  this  solemn  and  repeated  assertion,  Paul  gives  no  proof. 
To  his  readers,  proof  that  idolatry  fostered  inchastity  was  needless. 
And  I  venture  to  suggest  that  he  singled  out  this  one  sin  as 
in  a  special  sense  a  manifestation  of  divine  anger  because  these 
unnatural  crimes  were  almost  universal,  and  yet  were  universally 
known  to  be  wrong.  Of  each  of  these  statements,  we  have  proof 
in  the  literature  of  his  day.  Indeed,  occasional  attempts  to  excuse 
current  practices,  betray  a  secret  misgiving.  Now,  if  the  mass 
of  the  heathen  in  Paul's  day  were  guilty  of  a  sin  from  which 
nature  recoils,  this  sin  was,  by  its  universality  and  its  universal 
self-condemnation,  a  special  mark  of  the  anger  of  God.  Its 
universality  implies  a  wide-spread  cause  :  and  the  cause  is  not 
far  to  seek.  Put  together  these  facts  :  a  universal  manifestation 
of  God,  designed  to  leave  men  without  excuse  for  ungodliness  ; 
a  universal  turning  from  God  to  the  inexplicable  folly  of  idolatry  ; 
a  universal  sin  which  all  condemn.  Each  of  these  is  a  mark  of 
God's  anger  against  sin.  But  they  are  inseparable  :  where  we 
find  one  we  find  the  others.  Their  inseparable  connection  cannot 
be  accidental.  We  therefore  infer,  as  Paul  here  asserts,  that  the 
universal  rejection  of  the  universal  revelation,  and  the  universal 
shame,  are  cause  and  effect.  And,  just  as  from  the  connection 
of  cause  and  effect  in  the  material  world  we  infer  the  existence 
of  an  intelligent  Creator,  so  from  this  moral  cause  and  effect  we 
now  infer  that  God  is  the  moral  Governor  of  the  universe  and 
is  determined  to  punish  those  who  refuse  Him  homage. 

If  the  above  exposition  be  correct,  the  solemn  and  repeated 
words  God  gave  them  up  are  Paul's  own  explanation  of  the  state- 
ment in  v.  1 8,  God's  anger  is  revealed.  By  making  known  His 
own  greatness  and  power,  and  by  giving  up  to  folly  and  shame 
those  who  forget  Him,  God  reveals  plainly,  to  all  who  have  eyes 
to  see,  His  anger  against  ungodliness  and  unrighteousness.  Since 
this  revelation  comes  from  the  Maker  and  Ruler  of  the  world,  it 
may  be  said  to  be  from  heaven.  After  mentioning  one  sin  which 
was  so  remarkable  a  proof  of  God's  anger,  Paul  mentions  others 
as  a  further  result,  and  therefore  a  further  proof,  of  the  same. 

The  above  argument  disproves  the  teaching  of  the  Epicureans, 
that  anger  is  inconsistent  with  deity,  and  that  the  gods  care  not  for 
man's  conduct.  See  Acts  xvii.  18  and  Cicero  On  the  Nature  of  the 
Gods  bk.  i.  17.  The  opposite  of  this,  Paul  has  proved;  not  so 
much  by  formal  argument,  as  by  pointing  to  a  chain  of  moral 


sec.  4]  ROMANS   I.    18—32  65 

sequences  involving  punishment  already  being  inflicted  on  the 
ungodly. 

Notice  the  intense  reality  of  this  section.  There  is  no  artificial 
order :  but  there  is  that  higher  order  in  which  living  thought  finds 
its  own  correct  expression.  The  writer  turns  again  and  again 
from  the  sin  to  the  shame  and  from  the  shame  to  the  sin.  Before 
his  searching  and  continued  gaze,  the  sin  becomes  more  sinful  and 
the  shame  more  deeply  shameful. 

This  epistle  was  probably  written  from  Corinth  :  see  Introd.  iv. 
And  nowhere  did  the  shamelessness  of  idolatry  parade  itself  more 
openly  than  at  Corinth.  The  argument  is  therefore  a  mark  of 
genuineness. 

The  chief  DOCTRINAL  RESULTS  of  this  section  are  :— 

1.  Paul's  view  of  Natural  Theology.  With  him,  God's  revelation 
of  Himself  in  Nature  holds  a  place  in  the  moral  training  of  the 
Gentiles  analogous  to  that  of  the  Law  in  the  training  of  Israel. 
A  remarkable  coincidence  in  the  only  two  recorded  addresses  of 
Paul  to  heathens,  Acts  xiv.  1 5,  xvii.  24 ;  each  of  which  begins  by 
appealing  to  the  creation  of  the  world.  To  the  Jews,  he  begins 
by  quoting  the  Old  Testament.  In  each  case,  he  appeals  to  an 
earlier  revelation  given  to  prepare  a  way  for  the  Gospel ;  and  thus 
seeks  to  call  forth  that  consciousness  of  guilt  without  which  the 
need  of  the  Gospel  is  not  felt.  The  revelation  in  Nature  would 
probably  bear  its  chief  fruit  in  those  Gentiles  who  heard  the 
Gospel.  While  listening  to  it,  they  would  condemn  themselves, 
not  for  rejecting  Christ,  of  whom  they  had  never  heard,  but  for 
disregarding  a  revelation  which  had  been  before  their  eyes  from 
childhood.  And,  just  as  the  Law  retains  its  value  even  for  those 
who  have  accepted  the  Gospel,  so  the  worth  of  the  revelation  in 
Nature  remains  to  those  who  behold  the  glory  of  God  in  the  face 
of  Christ.  That  God  reveals  Himself  in  Nature,  raises  Natural 
Science  to  a  sacred  study,  and  gives  to  it  its  noblest  aim. 

2.  We  learn  that,  by  the  just  judgment  of  God,  godlessness, 
folly,  and  shame  go  together.  Happily  these  do  not  exist  in  the 
same  forms,  or  to  the  same  extent,  with  us  as  with  these  old 
heathens.  But  the  principle  remains.  Are  not  they  guilty  of 
incredible  folly  who  prefer  to  direct  their  highest  thought  and 
effort  to  the  perishing  objects  around,  rather  than  to  those  which 
will  never  pass  away  ?  And  is  not  this  folly  chargeable  to  all  who 
forget  God  ?  Again,  just  in  proportion  as  the  image  of  God  fades 
from  our  view  do  we  fall  into  thoughts,  motives,  and  practices, 
which  for  very  shame  we  must  hide  from  our  fellows.     Human 

5 


66  EXPOSITION   OF  [div.  i 

nature  is  the  same.  The  principles  here  asserted  attest  themselves 
before  our  eyes  and  in  our  hearts.  The  inevitable  connection  of 
godlessness,  folly,  and  sin  proclaims  in  words  we  cannot  mis- 
understand that  God  is  angry  with  those  who  forget  Him.  Even 
Socrates,  in  Xenophon's  Memoirs  bk.  iv.  4.  24,  says  that  the  fact 
that  certain  sins  produce  their  own  punishment  proves  that  the 
law  which  forbids  them  is  from  God. 

3.  The  real  nature  of  sin.  It  is  not  a  mere  act,  but  an  adverse 
power  against  which,  unaided  by  God,  man  is  powerless.  It  has 
allies  in  our  own  hearts.  The  deep  shame  of  the  heathen  is  with 
Paul  fully  accounted  for  by  the  fact  that  God  gave  them  up  to  sin. 
Of  this,  all  else  is  a  necessary  result :  man's  own  moral  strength 
to  resist  even  gross  sin  is  not  reckoned  for  a  moment.  Hence 
Paul's  indignation  is  called  forth,  not  by  their  lust  and  wickedness, 
but  by  their  dishonour  to  God.  Of  this,  their  lust  is  but  the 
punishment.  We  shall  therefore  no  longer  look  with  Pharisaic 
wonder  on  cases  of  deep  depravity.  The  enormities  of  crime  are 
explained.  We  see  in  them  the  fearful  nature  and  power  of  sin, 
and  God's  anger  against  forgetfulness  of  Himself.  We  shall  be 
slow  to  condemn,  quick  to  pity.  In  the  depravity  of  others  we 
shall  see  what  ourselves  would  become  if  the  strong  hand  of  our 
God  were  withdrawn.  And,  in  the  presence  of  foes  so  tremendous, 
we  shall  not  venture  away  from  our  ark  of  safety. 


SECTION  V 

GOD'S  ANGER  AGAINST  SIN  IS  WITHOUT  RE  SPEC! 
OF  PERSONS 

Ch.  II.  1— 11 

For  which  cause  thou  art  without  excuse,  O  man,  whoever  thou 
art  that  judgest :  for  wherein  thou  judgest  the  other  thou  con- 
demnest  thyself:  for  thou  that  judgest  dost  practise  the  same  things. 
*  And  we  know  that  the  judgment  of  God  is,  accordi?ig  to  truth,  upon 
them  that  practise  such  things.  3  But  reckonest  thou  this,  O  man, 
that  judgest  them  that  practise  such  things  and  dost  them,  that 


sec.  5]  ROMANS   II.    i— n  67 

thou  wilt  escape  the  judgment  of  God  f  4  Or,  the  riches  of  Hh 
kindness  and  the  forbearance  and  the  longsuffering,  dost  thou 
despise,  not  knowing  that  the  kindness  of  God  is  leading  thee 
towards  repentance  ?  5  But  according  to  thy  hardness  and  a  heart 
without  repenta?ice  thou  art  treasuring  for  thyself  anger  in  a  day 
of  anger  and  of  revelation  of  God's  righteous  judgment,  *"IVho 
will  give  back  to  each  one  according  to  his  works."  7  To 
them  who  by  way  of  perseverance  in  good  work  seek  glory  and 
honour  and  incorruptibility,  He  will  give  eternal  life  :  8but  to  them 
of  mercenary  spirit  and  disobedient  to  the  truth  but  obedient  to 
unrighteousness  9  shall  there  be  anger  and  fury,  affliction  and  help- 
lessness, upon  every  soul  of  man  that  works  out  evil,  of  Jew  first 
and  of  Greek ;  10  but  glory  and  honour  and  peace  to  everyone  that 
works  good,  to  Jew  first  and  to  Greek.  n  For  there  is  no  respect  of 
persons  with  God. 

In  §  4,  Paul  proved  that  God  is  angry  with  the  heathen,  by 
pointing  to  the  cause  of  His  anger,  viz.  the  contempt  shown  in 
turning  from  Him  to  idols,  and  by  pointing  to  a  terrible  result 
of  it,  viz.  their  shameful  immorality.  From  this  he  now  draws 
(§  5)  an  unexpected  and  universal  inference,  viz.  that  God  is 
angry  not  only  with  the  Gentiles  but  with  all  men.  This  universal 
inference  he  defends  against  supposed  exceptions  on  the  ground 
of  God's  kindness,  by  asserting  in  vv.  3 — 10  that  God's  judgment 
is  impartial.  And  he  will  show  that  neither  (§  6)  the  gift  of  the 
Law  nor  (§  7)  circumcision  affords  any  ground  for  hope  that  God 
will  deviate  in  the  case  of  the  Jews  from  this  universal  principle. 

1.  For  which  cause  etc. :  an  unexpected  result  of  §  4,  and 
another  link  in  the  chain  of  moral  cause  and  effect.  Without 
excuse :  recalling  ch.  i.  20.  God  manifested  Himself  in  Nature 
to  leave  man  without  excuse  for  ungodliness :  and  now  Paul 
asserts  that,  by  giving  up  the  heathen  to  shame  and  thus  revealing 
His  anger  against  ungodliness,  He  has  left  without  excuse  all  who 
estimate  moral  conduct.  Judge :  to  distinguish  right  and  wrong, 
to  pronounce  sentence,  but  not  necessarily  an  adverse  sentence. 
We  cannot  avoid  setting  up  ourselves  as  judges  and  pronouncing 
judgment,  by  our  lips  or  in  our  hearts,  on  the  actions  of  others. 
Consequently,  the  words  whoever  thou  art  that  judgest  include 
all  men.  From  this  universal  judging,  we  shall  learn  in  7/.  15 
that  all  men  have  a  moral  law.     In  §  4,  by  referring  to  idolatry 


68  EXPOSITION   OF  [div.  i 

and  to  the  revelation  of  God  in  Nature,  Paul  limited  his  remarks 
to  the  Gentiles.  But  now  he  infers,  from  God's  manifested  anger 
against  the  Gentiles,  that  all  men  are  without  excuse,  thus 
including  the  Jews  :  and,  by  excluding  them  in  §  4  and  including 
them  in  §  5,  he  compels  us  to  think  about  them.  From  vv.  9,  10 
we  learn  that  the  distinction  of  Jew  and  Gentile  was  in  his  mind. 
In  §  4,  he  gained  the  verdict  of  the  Jews  against  the  Gentiles  ; 
and  he  now  declares  that  by  this  verdict  both  Jews  and  Gentiles 
are  left  without  excuse. 

For  wherein  etc. :  proof  of  the  foregoing  words.  And  this 
proof  rests  upon  the  words  following  :  for  thou  dost  practise  the 
same  things.  Paul  looks  every  man  in  the  face  and  charges  him 
with  committing  the  sins  described  above.  This  implies  that 
apart  from  the  Gospel  all  men  are  sinning.  He  does  not  say 
expressly  that  all  men  commit  the  unnatural  sins  described  in 
ch.  i.  26,  27  :  for  these  are  followed  by  a  long  list  of  other  sins. 
But  he  asserts  plainly  that  all  men  do  what  they  know  that  God 
forbids  and  may  justly  punish.  We  have  however  proof  that  the 
special  sins  just  referred  to,  which  were  in  Paul's  day  so  prevalent 
among  the  Gentiles,  were  also  prevalent  among  those  who  called 
themselves  the  people  of  God.  The  best  of  the  Jews  would  be 
the  least  likely  to  absolve  themselves  from  this  charge  of  universal 
sinfulness  :  for  their  efforts  to  do  right  would  teach  them  the 
deep  corruption  of  their  own  hearts.  The  general  moral  debase- 
ment of  the  nation  is  depicted  in  dark  colours  on  the  pages  of 
Josephus. 

If  Paul's  accusation  be  true,  it  is  also  true  that  all  who  pass 
sentence  on  others,  by  doing  so,  pass  an  adverse  sentence  on 
themselves.  A  judge  who  takes  his  seat  to  try  a  man  for  forgery, 
and  is  himself  a  forger,  by  opening  the  trial  condemns  himself : 
for  he  admits  that  forgery  is  a  crime,  and  therefore  that  he 
himself  deserves  punishment.  In  §  4,  Paul  compelled  the  Jews 
to  join  in  his  sentence  against  the  Gentiles.  But  the  conduct 
which  he  compelled  them  to  condemn  as  a  mark  of  God's  anger 
is,  he  now  tells  them,  their  own  conduct.  Therefore,  every  man 
who  has  the  moral  sense  to  concur  in  this  condemnation  leaves 
himself  without  excuse. 

2.  The  R.V.  reads  in  the  text,  following  the  A.V.,  and  we 
know;  putting  in  the  margin,  as  read  by  "  Many  ancient  authorities," 
for  we  know :  a  variation  in  one  word.  This  latter  reading  would 
make  v.  2  confirm  v.  1,  whereas  the  former  would  make  it  an 
additional  assertion.    The  latter  reading  is  given  by  Tischendorf  j 


sec.  5]  ROMANS   II.    i— n  69 

the  former  by  the  other  editors,  (see  Introd.  iii.  7,)  who  put  the 
latter  in  their  margin,  thus  expressing  doubt.  The  external 
evidence  seems  to  me  slightly  to  favour  the  reading  and  we  know  ; 
and  the  internal  evidence  somewhat  more  so.  But  the  practical 
difference  is  slight. 

To  their  own  self-condemnation,  Paul  now  adds  the  sentence 
of  a  more  tremendous  judge.  The  judgment  of  God:  in  this 
case  evidently  a  sentence  of  condemnation.  We  know  etc. :  an 
appeal  to  their  own  conscience.  Men  may  call  in  question  the 
grounds  of  their  belief  that  God  will  punish  sin  :  but  with  a  voice 
which  they  cannot  contradict  their  own  hearts  tell  them  that  He 
does  so.  In  Xenophon's  Anabasis  bk.  ii.  5.  7,  a  Greek  general 
reminds  a  Persian  that  to  break  oaths  is  to  incur  the  anger  of  the 
gods,  and  that  from  their  anger  none  can  escape.  Here  we  have 
one  heathen  appealing  to  another,  to  a  stranger  in  race  and  religion, 
on  the  ground  of  a  moral  truth  admitted  by  all.  According  to 
truth:  corresponding  with  the  reality  of  the  case,  with  man's 
actual  conduct.  All  judges  aim  at  this :  God  attains  it.  Upon : 
as  in  ch.  i.  18. 

We  now  see  the  justice  of  the  universal  inference  in  v.  1.  God 
made  His  name  known  to  the  Gentiles,  in  order  to  take  from 
them  all  excuse  for  ungodliness.  They  treated  with  contempt  His 
revelation  of  Himself :  and  in  proof  of  His  anger  He  gave  them 
up  to  gross  sin.  In  a  more  definite  manner  God  made  Himself 
known  to  the  Jews :  and  their  own  hearts  tell  them  that  they 
are  guilty  of  the  darkest  ingratitude  and  the  most  shameful  sin. 
Therefore,  if  the  gross  sin  of  the  Gentiles  is  a  mark  of  God's 
anger  against  them  for  disregarding  the  revelation  in  Nature, 
and  if  God's  judgment  corresponds  with  man's  real  conduct,  the 
gross  sin  of  the  Jews  is  a  mark  of  God's  anger  against  them  for 
neglecting  a  more  glorious  revelation.  Possibly  even  §  4  was 
designed  chiefly  for  the  Jews.  It  is  a  darker  repetition  of  Nathan's 
parable.  After  securing  their  verdict  against  the  character  de- 
scribed, Paul  turns  round  in  a  moment  and  says,  Thou  art  the  man. 

Notice  in  v.  2  a  repetition,  after  complete  proof,  of  the  assertion 
in  ch.  i.  18. 

3.  A  pointed  question  bringing  out  in  its  worthlessness  and 
absurdity  a  secret  hope  of  escape  cherished  by  some  who  are 
guilty  of  the  sins  which  they  condemn  in  others.  While  valid 
for  all  men,  Paul's  appeal  refers  probably  to  the  Jews.  Dost  thou 
reckon  this?  is  this  the  result  of  thy  reasoning?  Paul  singles 
out  an  objector   and  speaks  to  him  as  though  he  had  the  man 


7o  EXPOSITION   OF  [div.  i 

standing  before  him.  For  to  him  every  thought  assumes  living 
form  and  breathes  and  speaks.  Judgest  .  .  .  and  dost :  solemn 
restatement  of  the  man's  inconsistency.  He  condemns  himself  by 
condemning  others,  and  knows  that  his  own  self-condemnation 
is  confirmed  by  God  who  judges  every  man  according  to  his  actual 
conduct :  and  yet  he  expects  in  some  way  to  evade  the  sentence 
of  God.  The  words  according  to  truth  in  v.  2  and  the  judgment 
of  God  in  v.  3  expose  the  folly  of  this  expectation.  From  man's 
judgment  escape  is  possible  :  but  who  shall  escape  the  sentence 
of  God? 

4.  Another  question,  bringing  out  the  secret  ground  of  this 
fallacious  hope.  God  is  merciful ;  and  has  shown  special  kindness 
to  Israel  by  forbearance  and  longsufFering  of  long-continued 
sin.  Therefore,  though  the  man  lives  in  sin,  he  expects  to  escape 
punishment.  Paul  declares  that  this  hope  is  to  despise  His 
kindness  in  ignorance  of  its  purpose.  The  riches  of  His  kind- 
ness :  His  abundant  gentleness  towards  men  :  cp.  ch.  ix.  23.  Paul 
frequently  heaps  word  on  word,  because  he  feels  how  poor  the  best 
words  are  to  express  the  great  things  of  God.  His  forbearance  is 
shown  in  His  holding  back  for  a  time  His  anger  against  sin  :  in 
the  duration  of  His  forbearance  we  see  His  longsuffering :  and  in 
the  forbearance  and  longsuffering  we  see  His  abundant  kindness. 

Repentance:  a  change  of  purpose,  arising  from  change  of 
circumstances  or  from  dissatisfaction  with  a  former  purpose,  and 
prompting  a  change  of  action.  This  original  use  of  the  word  is 
seen  in  1  Sam.  xv.  11,  where  God  is  said  to  repent,  and  in  v.  29, 
where  we  read  that  He  cannot  repent :  cp.  Jer.  iv.  28,  xviii.  7 — 10. 
In  a  technical  religious  sense,  viz.  to  denote  a  sinner's  purpose 
to  forsake  sin  and  serve  God,  the  word  is  found,  without  further 
specification,  in  Mt.  iii.  2,  8,  it,  iv.  17,  Lk.  xxiv.  47,  Acts  xvii.  30, 
xxvi.  20.  See  also  Acts  xx.  21.  Leading  thee  towards  repent- 
ance :  God  is  bringing  to  bear  on  this  man  influences  tending 
towards  a  change  of  purpose  and  a  resolve  henceforth  to  do 
right.  But  evidently  these  divine  influences  are  altogether  with- 
out result.  For  in  spite  of  them  the  man's  heart  is  without 
repentance:  v.  5.  In  English  we  should  say,  "seeks  to  lead  thee 
to  repentance."  But  the  Greek  idiom  here  used  is  equally  correct 
and  more  graphic.  For  the  hand  of  God  is  actually  upon  the 
man,  drawing  him  towards  something  better.  Paul  asserts  that 
God  in  His  kindness  exerts  influences  which,  if  yielded  to,  would 
change  his  life  purpose.  Towards :  an  aim  or  tendency :  see 
under  ch.  i.  1.      God  delays  punishment  because   His  kindness 


sec.  5]  ROMANS   II.    i— n  71 

moves  Him  to  use  influence  to  lead  the  man  to  a  new  purpose 
in  life,  viz.  to  serve  God.  But  the  sinner,  not  knowing  this, 
supposes  that  God's  kindness  arises  from  indulgence  towards  sin. 
Now  a  ruler's  indulgence  towards  sin  is  an  evil ;  whereas  God's 
kindness  is  infinitely  good.  This  man  misunderstands  it  to  be 
a  disposition  which  he  would  himself  despise  in  any  judge,  and 
shows  his  contempt  of  it  by  refusing  to  be  moved  by  it.  He  thus 
despises  the  kindness  of  God.  Yet  upon  this  kindness,  which 
he  both  misunderstands  and  resists,  he  leans  for  escape  from  the 
just  judgment  of  God. 

Notice  that  Paul  singles  out  of  the  promiscuous  mass  of  his 
opponents  a  man  who  is  heaping  up  for  himself  future  punishment, 
and  tells  him  without  hesitation  that  God  is  leading  him  towards 
repentance  ;  and  charges  him  with  ignorance  for  not  knowing 
this.  From  this  we  infer  with  certainty  that  upon  all  men  God 
is  bringing  these  influences  to  bear.  For,  if  there  were  one 
exception,  Paul  could  not  use  the  language  of  this  verse.  Cp. 
1  Tim.  ii.  4,  Jno.  xii.  32.  Without  these  influences,  repentance  is 
impossible  :  Jno.  vi.  44,  65. 

5.  A  plain  statement  of  what  the  man  is  actually  doing,  the 
man  who  while  continuing  in  sin  cherishes  a  secret  hope  of 
escape.  Hardness :  moral  obstinacy  which  will  not  bend  to  divine 
influences  :  chs.  ix.  18,  xi.  7,  Mt.  xix.  8,  Acts  xix.  9,  Heb.  iii.  8. 
A  heart  without-repentance :  result  and  proof  of  his  hardness. 
According  to  his  character  and  hearty  he  acts.  Treasuring: 
adding  day  by  day  to  his  sins,  and  therefore  to  the  anger  of  God, 
hidden  now  as  in  a  treasure-house,  but  in  safe  keeping,  till  the 
day  of  anger  and  of  revelation  (or  unveiling,  see  ch.  i.  18)  of 
God's  righteous  judgment.  Notice  here  a  definite  day  of  judg- 
ment, as  in  v.  16,  Acts  xvii.  31  ;  this  last  an  important  coincidence. 
The  increasing  treasure  of  wrath,  hidden  now,  will  then  be  visible 
to  all.  Contrast  Mt.  vi.  19.  This  implies  gradation  in  punishment: 
otherwise  there  could  be  no  increase  of  it. 

6.  An  assertion  supporting  the  foregoing.  It  commends  itself 
to  the  moral  sense  of  all  men.  And,  as  a  word-for-word  quotation 
of  Ps.  lxii.  12  (lxx.)  and  as  giving  the  sense  of  innumerable 
statements  in  the  O.T.,  it  would  appeal  to  the  Jew  with  divine 
authority.  The  Psalmist's  enemies,  while  secretly  plotting  against 
him,  professed  to  be  his  friends.  He  appeals  to  God,  who,  he 
declares,  will  recompense  each  according  to  his  works.  The  passage 
refers  evidently  to  Jewish  enemies,  and  therefore  implies  that  God 
will  treat  even   Jews   according  to  their  deeds.     The  quotation, 


72  EXPOSITION   OF  [div.  i 

does  not  expressly  refer  to  the  day  of  judgment.  But  the  in- 
completeness of  retribution  on  earth,  taken  in  connection  with 
the  unfailing  truth  of  these  words,  implies  a  recompense  beyond 
the  grave.  These  quoted  words,  if  their  truth  be  admitted,  prove 
that  the  judgment  of  the  great  day  will  be  just,  that  therefore  all 
who  live  in  sin  are  day  by  day  increasing  the  punishment  which 
in  that  day  will  fall  upon  them,  and  that  the  delay  of  punishment 
arises,  not  from  God's  indifference  to  sin,  but  from  His  desire  that 
men  may  turn  and  live. 

7 — 10.  Development  of  the  great  principle  just  asserted  in  O.T. 
language,  in  reference  to  its  two  sides  of  reward  and  punishment. 
In  v.  7  we  have  reward ;  in  vv.  8,  9,  punishment ;  and  in  v.  10 
reward  again. 

7.  Glory :  see  under  ch.  i.  23.  It  denotes  here,  as  in  ch.  v.  2, 
viii.  18,  21,  the  splendour  with  which  God  will  cover  His  servants, 
and  which  will  evoke  the  admiration  of  all.  Honour :  a  mark  of 
the  value  we  put  upon  an  object :  rendered  price  in  1  Cor.  vi.  20, 
vii.  23.     Same  word  in  Rom.  xii.   10,  xiii.  7,   1   Cor.  xii.  23,  24, 

1  Tim.  v.  17,  vi.  1.  It  denotes  here  a  recognition  by  God  of  the 
faithfulness  of  His  servants.  Incorruptibility :  absence  of  injury 
or  decay  of  any  kind.     Same  word  in  1  Cor.  xv.  42,  50,  53,  54, 

2  Tim.  i.  10 ;  Wisdom  ii.  23,  vi.  19,  20 :  a  cognate  word  in 
Rom.  i.  23,  1  Cor.  ix.  25,  xv.  52,  1  Tim.  i.  17,  1  Pet.  i.  4,  23. 
Those  who  do  right,  God  will  cover  (see  v.  10)  with  a  splendour 
which  will  make  them  objects  of  universal  admiration,  will  attest 
the  value  He  puts  upon  them,  and  will  abide  undimmed  for  ever. 
For  this  reward,  they  now  seek :  it  is  the  deliberate  aim  of  their 
life,  and  the  hope  of  it  (see  ch.  v.  2)  is  to  them  a  joy.  Per- 
severance, or  endurance,  literally  continuance  under:  a  brave 
holding  up  under  burdens  which  would  cast  us  down,  a  pressing 
forward  in  face  of  foes  who  would  drive  us  back.  Same  word  in 
chs.  v.  3,  4,  viii.  25,  xii.  12,  xv.  4,  5.  It  is  one  of  the  great  words 
descriptive  of  the  Christian  life,  representing  it  as  a  toil  and 
conflict.  According  to  .  .  .  good  work :  along  a  path  of  doing 
good,  under  difficulties  and  in  face  of  enemies,  they  seek  glory 
and  honour. 

Eternal  life  :  reward  awaiting  the  class  of  persons  here  referred 
to.  So  chs.  v.  21,  vi.  22,  23,  Gal.  vi.  8,  1  Tim.  i.  16,  vi.  12,  Tit.  i.  2, 
iii.  7  ;  also  Acts  xiii.  46,  48  in  a  speech  of  Paul ;  Jude  21  ;  Mt.  xix. 
16,  29,  xxv.  46,  Mk.  x.  17,  30,  Lk.  x.  25,  xviii.  18,  30;  and  with 
conspicuous  frequency  Jno.  iii.  15,  16,  36,  iv.  14,  36,  v.  24,  39, 
vi,  27,  40,  47,  54,  68,  x.  28,  xii.  25,  50,  xvii.  2,  3,  1  Jno.  i.  2,  ii.  25, 


sec.  5]  ROMANS   II.    i— n  73 

iii.  15,  v.  11,  13,  20.  This  use  of  the  phrase  by  various  N.T. 
writers  leaves  no  room  to  doubt  that  it,  or  its  Aramaic  equivalent, 
was  actually  used  by  Christ.  Same  words  in  Dan.  xii.  2,  lxx.  ; 
also  Enoch  chs.  xxxvii.  4,  xl.  9,  Iviii.  3  :  important  parallels.  These 
passages  prove  that  Christ  adopted  an  eschatological  phrase  preva- 
lent among  the  Jews.  His  new  and  distinctive  teaching  was 
that  eternal  life  will  be  the  reward  of  all  who  put  faith  in  Him. 

Life  beyond  the  grave  is  in  the  N.T.  always  a  reward  of  well- 
doing, never  the  common  lot  of  all  men.  This  implies  that  it  is 
a  state  of  blessing  :  and  this  is  confirmed,  here  and  elsewhere,  by 
the  other  terms  used  to  describe  this  future  life.  The  future  state 
of  the  wicked  is  not  life,  but  "  death "  and  "  destruction  :  ■  so 
v.  12,  vi.  21,  Gal.  vi.  8,  Ph.  iii.  19.  Eternal  or  agelasting:  duration 
continuing  throughout  some  lifetime  or  age  which  the  writer  has 
in  view.  That  the  age  in  view  here  is  absolutely  endless,  is 
implied  by  the  word  i?icorruptibility  here  and  in  I  Cor.  ix.  25, 
xv.  42 — 54,  2  Tim.  i.  10,  1  Pet.  i.  4,  by  the  purpose  expressed  in 
"may  not  perish"  in  Jno.  iii.  16,  etc.;  and  is  made  absolutely 
certain  by  the  endless  life  and  infinite  love  of  our  Father  in 
heaven.     See  under  ch.  xvi.  25. 

8,  9.  Another  class  of  conduct  and  retribution.  Those  of  a 
mercenary  spirit :  men  actuated  by  low  and  selfish  motives ;  a 
character  always  more  or  less  assumed  by  sin,  and  in  all  forms 
and  degrees  essentially  opposed  to  the  Christian  life.  Disobedient 
to  the  truth:  equivalent  to  "hold  down  the  truth  with  un- 
righteousness" in  ch.  i.  18.  In  Nature  and  in  the  Law  of  Moses, 
God  manifested  unseen  realities.  These  were  designed  to  rule 
the  life  and  thought  of  men.  But  some  men  refuse  to  submit  to 
this  divine  rule.  Yet,  as  creatures,  they  are  compelled  to  obey  a 
power  stronger  than  themselves  ;  their  only  choice  being  a  choice 
of  masters.  Refusing  to  obey  the  truth,  i.e.  to  live  in  harmony 
with  reality,  they  actually  obey  unrighteousness :  this  last  word 
is  used  here  as  in  ch.  i.  18,  which  this  verse  recalls.     Cp.  ch.  vi.  16. 

Now  follows  the  retribution  awaiting  the  persons  just  described. 
Anger:  as  in  ch.  i.  18,  God's  determination  to  punish.  Fury:  a 
passionate  outbursting  of  anger.  Both  are  forbidden  in  Eph.  iv.  3 1 , 
Col.  iii.  8  :  but  anger  is  permitted  in  Eph.  iv.  26.  Human  passions 
are  here  attributed  to  God,  because  only  thus  can  God's  indignation 
against  sin  and  the  tremendous  punishment  awaiting  sinners  be 
set  forth.  Same  word  in  Rev.  xiv.  10,  19,  xv.  1,  7,  xvi.  1,  and  both 
words  together  in  chs.  xvi.  19,  xix.  15.  But  not  elsewhere  in  N.T. 
is  fury  attributed   to   God.    Affliction:  any  kind  of  hardship, 


74  EXPOSITION   OF  [div.  i 

e.g.  poverty,  sickness,  persecution,  or  punishment.  Helplessness : 
literally,  narrowness  of  space,  affording  no  way  of  escape  ;  trans- 
lated twice  straitened  (A.V.  and  R.V.)  in  2  Cor.  vi.  12.  Rom. 
viii.  35  suggests,  and  2  Cor.  iv.  8  proves,  that  it  is  stronger  than 
affliction.  The  four  words  are  a  chain  of  cause  and  effect.  God 
is  angry,  determined  to  punish  sin.  His  anger  bursts  forth  in 
divine  fury  :  this  falls  upon  man  in  the  form  of  affliction;  and 
puts  him,  with  no  way  of  escape,  in  a  position  of  absolute  helpless- 
ness. These  last  words  imply  conscious  suffering :  so  Mt.  xiii.  42,  50. 
Upon  every  soul  etc. :  further  description  of  those  upon  whom 
will  fall  this  awful  punishment.  It  will  strike  the  soul,  the  seat  of 
life ;  and  will  fall  upon  (as  in  v.  2,  ch.  i.  18)  every  soul  of  man  that 
works  out  evil.  These  last  words  are  a  short  summary  of  the 
conduct  described  in  v.  8.  Jew  first  and  Greek :  as  in  ch.  i.  16. 
In  the  day  of  judgment,  distinctions  are  recognised;  but  they 
avail  not.  We  may  conceive  the  Jew  standing  nearer  to,  and  the 
Greek  farther  from,  the  throne ;  as  in  Paul's  day  they  stood  (see 
Eph.  ii.  13,  17)  nearer  to  and  farther  from  the  sound  of  the  Gospel. 
To  the  Jew,  the  Gospel  came  first,  and  on  him  the  retribution  will 
first  fall :  but  the  Greek  will  not  escape. 

10.  Restatement  of  the  reward  awaiting  the  righteous,  in  con- 
trast to  the  fate  of  the  lost,  just  described;  and  therefore  parallel 
to  v.  7.  The  glory  and  honour  for  which  they  seek  will  be  given 
to  them;  and  peace,  as  in  ch.  i.  7.  It  is  an  exact  opposite  of 
affliction  and  helplessness,  the  one  resulting  from  the  favour,  the 
other  from  the  anger,  of  God.  The  repetition  of  Jew  first  and 
Greek  shows  how  prominent  in  Paul's  thought  was  this  distinction. 
To  assert,  while  recognising  it,  the  impartial  judgment  of  God,  is 
the  chief  purpose  of  this  chapter. 

11.  A  great  principle  underlying  the  O.T.  declaration  in  v.  6, 
asserted  here  in  order  to  confirm  the  statement  in  vv.  9,  10  that 
God  will  punish  and  reward  both  Jew  and  Greek. 

Respect-of-persons :  literally,  face-reception:  to  look  at  a 
man's  face  and  exterior,  instead  of  at  his  heart  and  life  ;  to  take 
into  consideration  his  gold  ring  or  fine  clothing,  and  treat  him 
accordingly.  Same  word  in  Eph.  vi.  9,  Col.  iii.  25,  Jas.  ii.  1  : 
cp.  Jas.  ii.  9,  Acts  x.  34,  also  Lk.  xx.  21,  Gal.  ii.  6.  The  statement 
that  God  does  not  look  at  mere  externals  commends  itself  to  the 
moral  sense  of  every  man.  It  is  clearly  implied  in  the  O.T. 
declaration  of  v.  6  ;  and  it  implies  that  the  sentence  of  the  great 
day  will  not  be  determined  by  the  accident  of  birth.  Yet  some 
such  accident  is  the  only  ground  of  trust  of  the  man  addressed  in. 


sec.  6]  ROMANS   II.    12—24  75 

v.  3.  The  remainder  of  ch.  ii.  is  an  exposition  of  this  great 
principle  in  its  bearing  on  the  distinction  of  Jew  and  Gentile. 

Review.  In  vv.  1,  2,  Paul  reasserts,  as  valid  for  all  men,  the 
assertion  in  ch.  i.  18.  That  it  admits  of  no  exception  whatever, 
he  proves  in  vv.  3 — 11  by  words  taken  from  the  O.T.,  and  by 
expounding  the  principles  which  underlie  them.  He  also  correctly 
infers  from  these  words  that  all  who  continue  in  sin  are  daily 
increasing  the  punishment  which  awaits  them  ;  and  that,  if  they 
expect  to  escape  because  of  God's  kindness,  they  thereby  show 
their  ignorance  of  the  purpose  of  that  kindness  and  their  contempt 
for  it. 

In  §  5,  Paul  has  taught  us  that,  apart  from  the  Gospel,  all  men 
not  only  have  committed  but  are  committing  sin ;  that  God  is 
bringing  to  bear  on  all  men  influences  tending  towards  repentance  ; 
and  that  the  judgment  of  the  great  day  will  be,  both  in  its  broad 
distinction  of  reward  and  punishment,  and  in  the  measure  of 
punishment,  according  to  works.  This  implies  that  the  glad 
tidings  of  salvation  announced  in  ch.  i.  16  are  not  inconsistent 
with,  and  do  not  set  aside,  a  final  retribution  according  to  works. 


SECTION   VI 

THE   GIVING    OF   THE   LAW  IS   NO   PROOF    THAT 
GOD    WILL  HA  VE  RESPECT  OF  PERSONS 

Ch.  II.  12—24 

For  so  many  as  have  sinned  without  law  will  also  perish 
without  law  :  and  so  many  as  have  sinned  in  law  will  be  judged 
by  means  of  law.  ,3  For  not  the  hearers  of  law  are  righteous 
before  Godj  but  the  doers  of  law  will  be  justified  (ufor  whenever 
Gentiles,  the  men  who  have  no  law,  do  by  nature  the  things 
of  the  Laic/,  these  not  having  law  are  to  themselves  a  lawj  15  men 
who  show  the  work  of  the  Law  written  in  their  hearts,  their 
conscience  bearing  joint-witness  thereto,  and  their  reasonings  one 
with  another  when  accusing  or  even  excusing)  16  in  the  day  when 


76  EXPOSITION   OF  [div.  i 

God  will  judge  the  hidden  things  of  men,  according  to  my  Gospel, 
through  Christ  Jesus. 

17  Moreover,  if  thou  bearest  the  name  of  Jew,  and  dost  rest  upon 
law,  and  dost  exult  in  God,  18and  knowest  the  will  of  God, 
and  approvest  the  things  that  excel,  being  instructed  out  of  the 
Law ;  l9and  art  persuaded  that  thyself  art  a  guide  of  blind  men, 
a  light  of  those  in  darkness,  *°  an  instructor  of  foolish  ones,  a 
teacher  of  babes,  having  the  form  of  knowledge  and  the  truth  in 
the  Law — 31  the  man  then  that  teachest  another,  dost  thou  not  teach 
thyself?  The  man  who  as  herald  forbiddest  to  steal,  dost  thou 
steal?  3a  The  man  that  biddest  not  to  commit  adultery,  dost  thou 
C07nmit  adultery  ?  The  man  that  abhorrest  the  idols,  dost  thou  rob 
temples  ?  33  Thou  who  dost  exult  in  law,  through  transgression 
of  the  Law  thou  dishonourest  God.  24 "  For  the  name  of  God, 
because  of  you,  is  blasphemed  among  the  Gentiles?  accord- 
ing as  it  is  written. 

This  section  introduces  a  new  element,  the  Law  ;  and  confirms 
the  great  principle  asserted  in  v.  1 1  by  proving  that  the  gift  of 
the  Law  to  Isreal  only  was  no  deviation  from  it.  Paul  asserts  in 
v.  12  that  the  presence  or  absence  of  the  Law  will  save  no  one  : 
he  proves  this  in  v.  13  by  appealing  to  a  principle  which  underlies 
all  law;  by  showing  in  vv.  14,  15  that  this  principle  applies  even 
to  the  Gentiles;  and  by  showing  in  vv.  17 — 24  that  to  deny  its 
application  to  the  Jews  involves  the  greatest  absurdity.  In  this 
way  the  hope  struck  down  in  §  5  is  traced  to  its  source,  viz.  God's 
special  kindness  to  Israel  shown  in  the  gift  of  the  Law  ;  and  there 
mercilessly  dispelled. 

12.  Proof  of  v.  11,  even  in  view  of  the  distinction  of  Jew  and 
Gentile.  Law  :  a  prescription  of  conduct  by  an  authority  claiming 
to  determine  what  men  are  to  do  or  not  to  do  :  see  note  under 
ch.  iii.  20.  Withont-law :  cognate  word  twice  in  1  Cor.  ix.  21: 
Gentiles,  who  in  v.  14  are  twice  said  to  "have  no  law."  They 
sinned;  but  their  sin  had  nothing  to  do  with  the  historical  and 
external  law  given  to  Israel  at  Sinai.  Yet  they  will  perish  or  be 
destroyed :  see  note  below  :  but  their  ruin  will  be  without  law,  i.e. 
on  principles  independent  of  the  Law  of  Moses,  of  which  they  never 
heard.  Sinned  in  law :  cp.  ch.  iii.  19  :  their  sins  were  committed 
in  a  moral  environment  created  by  the  Law  given  at  Sinai.  And 
this  moral  environment  will  be   the   standard  or  instrument  by 


sec.  6]  ROMANS   II.    T2— 24  77 

means  of  which  they  will  be  judged.  The  similar  form  of  the 
two  clauses  portrays  the  similar  treatment  and  fate  of  two  classes 
of  sinners.     It  thus  confirms  v.  11. 

13.  A  great  principle  underlying  all  law  and  frequently  asserted 
in  the  Law  of  Moses.  It  supports  the  foregoing  words.  Hearers : 
in  an  age  when  books  were  scarce  and  when  the  Law  was  known 
chiefly  through  public  reading  of  it.  Cp.  Jas.  i.  22,  Acts  xv.  21. 
Righteous  before  God :  enjoying  His  approval  as  judge  :  see 
under  ch.  i.  17.  Will  be  justified:  will  receive  a  favourable 
sentence  from  the  judge  :  see  note  under  §  9.  That  the  future 
tense  refers  to  the  day  of  judgment,  we  shall  learn  in  v.  16  :  so 
Mt.  xii.  37,  an  important  parallel  and  a  meeting-point  of  two  very 
different  types  of  N.T.  teaching.  Not  those  who  have  listened  to 
a  law,  but  those  who  have  done  what  it  bids,  will  be  accepted  by 
the  judge.  This  is  the  very  essence  of  all  law  :  for  law  is  a 
declaration  of  what  men  are  to  do.  And  it  was  proclaimed  often 
in  the  Law  of  Moses  and  by  the  prophets.  Cp.  ch.  x.  5,  Gal.  iii.  10. 
Moreover,  if  this  principle  be  admitted,  if  the  rewards  of  law  are 
given  only  to  those  who  have  obeyed  it,  and  if  its  punishments  are 
inflicted  on  those  who  have  broken  it,  then,  evidently,  they  who 
have  sinned  will  be  judged  by  means  of  the  law  in  which  they  have 
sinned.  Thus  the  Law  itself  proclaims  the  condemnation  of  those 
who  continue  in  sin,  and  the  folly  of  those  who  while  living  in  sin 
hope  to  escape  because  of  the  special  favour  shown  to  Israel  in  the 
gift  of  the  Law.  Consequently,  the  gift  of  the  Law  to  Israel  is  no 
presumption  whatever  that  in  their  case  God  will  deviate  from 
His  principle  of  judging  all  men  without  respect  of  persons. 

14, 15.  These  verses  confirm  the  universal  principle  asserted  in 
v.  13  by  showing  that  it  applies  not  only  to  Jews  but  to  Gentiles. 
All  Gentiles  belong  to  the  definite  category  of  the  men  who  have 
no  law.  They  have  no  external  prescription  of  conduct  like  the 
Law  of  Sinai.  By -nature  :  by  the  outworking  of  forces  born  in  us, 
as  distinguished  from  results  of  education  and  later  events,  i.e.  of 
influences  which  since  our  birth  have  moulded  our  conduct  and 
character:  same  word  in  Eph.  ii.  3,  Gal.  ii.  15,  iv.  8.  By  nature 
the  bee  builds  cells  and  lays  up  honey :  and  this  proves  that  in 
the  bee  certain  principles  of  architecture  have  been  implanted  by 
a  higher  power.  The  things  of  the  Law  :  actions  bidden  in  the 
Law  of  Moses;  so  v.  15,  the  work  of  the  Law.  For  instance, 
the  Law  says,  "  Honour  thy  father  and  thy  mother."  The  Greeks, 
who  never  heard  the  Law,  sometimes  did  this :  so  Xenophon, 
Memoirs  bk.  iv.  4.  20,  quoted  in  my  Through  Christ  to  God  p.  28. 


78  EXPOSITION   OF  [div.  i 

Their  conduct,  whenever  they  do  the  things  of  the  Law,  which 
cannot  be  a  result  of  a  law  they  never  heard,  must  therefore 
spring  from  moral  forces  born  in  them.  This  obedience  is  only 
fragmentary,  and  therefore  cannot  justify :  for  the  Law  demands 
perfect  obedience.  So  Gal.  iii.  10.  But  it  is  sufficient  for  Paul's 
argument.  Not  having  law:  emphatic  repetition  of  the  point 
of  the  argument.  The  Gentiles  have  no  law  external  to  themselves ; 
yet  they  sometimes  do  the  things  bidden  in  the  Law  :  they  are 
therefore  a  law  to  themselves,  i.e.  there  is  within  them,  as  part  of 
themselves,  something  which  is  to  them  what  the  Books  of  Moses 
are  to  the  Jews.  This  proof  appears  whenever  Gentiles  do  the 
things  of  the  Law. 

15.  Further  exposition  and  confirmation  of  the  argument  in 
v.  14.  The  work  of  the  Law  :  the  conduct  prescribed  in  the  Law 
of  Moses,  looked  upon  as  a  code  of  morals.  Hearts  :  as  in  ch.  i.  21. 
Their  occasional  obedience  proves  that  the  God  of  Nature,  who 
wrote  His  Law  on  the  tables  of  stone  given  to  Israel  at  Sinai,  has 
engraved  it  on  the  walls  of  that  inner  chamber  from  which  comes 
all  human  action.  Many  disobey  this  law  written  within.  But,  as 
Socrates  argues  in  Xenophon's  Memoirs  referred  to  above,  this 
does  not  disprove  the  authority  of  the  law.  Thus  the  Gentiles 
carry  within  them,  written  in  their  hearts,  a  standard  of  conduct 
which  God  has  given  to  be  the  rule  of  their  life. 

Bearing-joint-witness :  confirming  what  another  witness  has 
said  :  same  word  in  chs.  viii.  16,  ix.  1.  Conscience,  or  consciousness  : 
same  word  in  ch.  ix.  1,  xiii.  5,  2  Cor.  i.  12  :  the  inborn  faculty  by 
which  a  man  contemplates,  and  pronounces  sentence  upon,  himself, 
his  thoughts,  emotions,  purposes,  words,  and  actions.  It  is  the 
inward  eye  which  reads  the  law  written  in  the  heart  and  compares 
with  it  the  conduct  of  himself  and  others.  Practically  it  is  the  law 
written  within  looked  upon  as  a  faculty  of  judgment :  it  is  the 
inborn  Moral  Sense  of  man.  This  inward  knowledge  and  inborn 
faculty  of  judgment,  whose  voice  no  one  can  contradict,  confirms 
the  evidence  given  by  the  occasional  right  action  of  the  Gentiles, 
and  proves  that  God  has  given  to  them  a  standard  of  right  and 
wrong  by  which  they  will  be  judged. 

And  their  reasonings  etc. :  a  second  confirmation  of  the  same. 
Every  day  the  heathen  reasons  in  his  mind  whether  something 
done  by  his  neighbour  is  right  or  wrong.  The  result  is  that  he 
accuses  his  neighbour,  or  excuses  him  from  the  accusations  of 
others.  These  reasonings  imply  a  standard  with  which  the  conduct 
of  men  around  is  compared.     And  in  all  nations,  as  is  proved  by 


sec.  6]  ROMANS   II.    12—24  79 

the  literature  of  the  ancient  world,  this  standard  is  in  its  main 
outlines  the  same  :  and  in  the  main  it  corresponds  with  the  moral 
teaching  of  the  Law  of  Moses.  Thus  the  reasonings  which  find 
utterance  in  the  blame  or  praise  with  which  even  the  heathen 
speak  one  of  another  bear  witness  that  God  has  given  to  them  a 
law  which  is  a  part  of  themselves,  and  is  to  them  what  the  book 
was  to  Israel.  Accusing :  put  first  because  in  a  world  of  sinners 
man's  verdict  on  his  fellows  is  more  frequently  condemnatory  than 
approving.  But  even  their  excusing  of  others  implies  a  moral 
standard  written  within.  Of  this  we  have  now  three  proofs,  the 
occasional  right  conduct  of  the  heathen,  their  inward  estimate  of 
their  own  actions,  and  their  spoken  estimate  of  the  actions  of  men 
around  them. 

It  is  easy  to  feel  the  force  of  the  above  reasoning.  The  ancient 
writers  of  Greece  and  Rome  prove  clearly  that  the  Gentiles  among 
whom  Paul  moved  sometimes  did  noble  actions  in  harmony  with 
the  moral  teaching  of  the  Pentateuch  ;  and  that,  speaking  generally, 
the  heart  of  the  people,  expressed  in  its  approval  and  condemnation 
of  men  around,  was  in  harmony  with  the  same.  This  proves  that, 
although  they  had  no  outward  law,  the  Gentiles  had  an  inner  law 
which  was  a  part  of  themselves,  which  guided  their  judgment,  and 
was  designed  to  guide  their  conduct.  The  force  of  this  argument 
is  not  lessened  by  the  fact  that  on   some  points  this  law  was 

imperfect.  The  letterswritten  within  were  partly  defaced.  But 
enough  remained  to  prove  their  divine  origin,  and  to  be  a  standard 
by  which  the  heathen  will  be  judged. 

This  argument  would  not  fall  to  the  ground  even  if  the  Gentiles 
had  been  unconscious  of  the  divine  origin  of  this  unwritten,  yet 
deeply-written,  law.  For  all  admitted  its  existence,  whether  or  not 
they  knew  whence  it  came.  That  it  came  from  God,  we  infer  from 
its  agreement  with  the  Law  of  Sinai :  and  that  it  came  from  God 
many  anceint  writers  acknowledge.  Socrates,  in  Xenophon's 
Memoirs  bk.  iv.  4.  19 — 21,  referred  to  above,  speaks  of  the  un- 
written laws  held  in  every  country,  and  quotes  as  samples  honour 
to  parents  and  the  prohibition  of  incest.  He  says  that  since  these 
laws  are  universally  held  and  are  evidently  not  a  result  of  human 
legislation  they  must  have  been  made  by  the  gods.  Still  more 
explicit  is  Cicero  in  his  Laws  bk.  ii.  4  :  "  This  then,  as  it  appears 
to  me,  has  been  the  decision  of  the  wisest  philosophers,  that  law 
was  neither  a  thing  contrived  by  the  genius  of  man  nor  established 
by  any  decree  of  the  people,  but  a  certain  eternal  principle  which 
governs  the  entire  universe,  wisely  commanding  what  is  right  and 


8o  EXPOSITION   OF  [div.  i 

forbidding  what  is  wrong.  Therefore  they  called  that  primal  and 
supreme  law  the  mind  of  God  enjoining  or  forbidding  each  separate 
thing  in  accordance  with  reason.  On  which  account  it  is  that  this 
law,  which  the  gods  have  bestowed  on  the  human  race,  is  so  justly 
praised.  For  it  is  the  reason  and  mind  of  a  wise  Being  equally 
able  to  urge  us  to  good  and  to  deter  us  from  evil.  .  .  .  For  even 
he  (Tarquin)  had  the  light  of  reason  deduced  from  the  nature  of 
things,  which  incites  to  good  actions  and  dissuades  from  evil  ones  ; 
and  which  does  not  begin  for  the  first  time  to  be  a  law  when  it  is 
drawn  up  in  writing,  but  from  the  first  moment  that  it  exists  :  and 
its  existence  is  coeval  with  the  divine  mind.  Therefore  the  true 
and  supreme  law,  whose  commands  and  prohibitions  are  equally 
authoritative,  is  the  right  reason  of  the  Sovereign  Jupiter." 

The  above  testimonies  receive  important  confirmation  from  the 
supreme  authority,  recognised  by  many  who  reject  the  authority  of 
the  Bible,  of  the  inborn  moral  sense.  This  last  is  by  no  means 
infallible  ;  but  until  better  instructed  it  is  the  law  we  are  bound  to 
obey.  A  man  may  make  mistake  in  obeying  Conscience  :  he  never 
does  right  to  disobey  it.  The  peremptory  authority  of  the  moral 
sense,  dominating  all  other  considerations,  reveals  its  divine  source. 

From  this  law  written  within,  all  external  law  receives  its 
authority  ;  and  by  it  must  all  external  law  be  judged.  To  it 
appeals  not  only  the  moral  law  given  to  Israel  but  the  supreme 
revelation  given  in  Christ.  And  the  homage  paid  by  the  moral 
sense  of  man  to  the  character  and  teaching  of  Christ  is  the 
strongest  testimony  to  His  divine  mission.  It  is  a  voice  of  God 
in  man  bearing  witness  to  the  Voice  of  God  speaking  to  us  from 
the  lips  of  the  Incarnate  Son. 

This  inborn  voice  of  God  is  doubtless  the  chief  agent  through 
which  "  God  is  leading  "  men  "  towards  repentance." 

The  voice  of  conscience  is  a  clear  monition  of  a  universal  and 
impartial  judgment  to  come.  For  its  absolute  authority  assures 
us  that  it  is  able  to  vindicate  its  commands  by  adequate  retribution. 
Such  retribution  we  do  not  see  in  the  present  life  ;  and  are  there- 
fore compelled  to  expect  it  beyond  the  grave. 

Paul  has  now  confirmed  the  universal  principle  stated  in  v.  13 
by  showing  how  it  will  apply  to  Gentiles  as  well  as  Jews  :  and,  by 
pointing  to  a  law  which  all  have  broken,  he  has  confirmed  the 
statement  in  v.  12.  The  difference  created  by  the  partial  gift  of 
the  Mosaic  Law  is  not  so  great  as  at  first  sight  appears.  To  all 
men,  in  different  ways,  God  has  given  the  one  law.  That  He  gave 
it  to  the  Jews  in  more  emphatic  form,  does  not  afford  the  slightest 


sec.  6]  ROMANS   II.    12—24  81 

presumption  that  He  will  deviate  in  their  favour  from  the  great 
principle  which  underlies  all  law. 

16.  Not  connected  with  v.  15  :  for  the  accusations  and  excuses 
were  those  made  in  Paul's  own  day.  We  must  therefore  take 
w.  14,  15  as  a  parenthesis.  Paul  declared  in  v.  13  that  only  "  the 
doers  of  law  will  be  justified."  But,  instead  of  saying  at  what  bar 
and  when,  he  stops  to  prove  that  even  the  Gentiles  have  a  law,  and 
therefore  come  under  the  application  of  this  great  principle  ;  and 
then  in  v.  16  takes  up  the  thought  thus  broken  off.  In  the  day 
when  God  will  judge:  recalling  v.  5,  "in  the  day  of  anger  and 
revelation  of  God's  righteous  judgment."  The  hidden  things  of 
men:  cp.  1  Cor.  iv.  5,  "till  the  Lord  come,  who  also  will  bring  to 
light  the  hidden  things  of  darkness  and  make  manifest  the  counsels 
of  the  hearts."  God  will  publicly  pass  sentence  on  the  secrets 
which  the  man  himself,  in  the  solitude  of  his  own  conscience,  has 
already  condemned.  My  Gospel:  so  ch.  xvi.  25  :  the  good  news 
of  salvation  as  Paul  understands  and  proclaims  it.  He  reminds 
his  readers  that  the  Gospel  he  everywhere  preaches  implies  that 
God  will  judge  the  secrets  of  men  at  the  great  day.  The  doctrine 
of  retribution  beyond  the  grave  must  ever  accompany,  as  a  safe- 
guard, the  announcement  of  present  salvation.  Through  Christ 
Jesus:  see  note  under  ch.  i.  5,  and  compare  Jno.  v.  27,  1  Cor.  iv.  5. 

17 — 24.  Another  confirmation  of  v.  13,  in  addition  to  that  given 
in  vv.  14,  15.  After  supporting  the  principle  that  the  doers,  not 
the  hearers,  of  law  will  be  justified,  by  showing  how  it  applies  to 
the  Gentiles,  Paul  now  further  supports  the  same  by  a  personal 
and  pointed  appeal  which  brings  out  the  absurdity  of  the  position 
of  the  man  who  practically  rejects  it. 

17,18.  Jew:  a  name  of  which  he  is  proud:  cp.  Gal.  ii.  15, 
Rev.  iii.  9.  Rest  upon  law  :  he  feels  secure  because  he  possesses 
a  standard  of  right  and  wrong,  an  authoritative  declaration  that 
those  who  obey  will  be  rewarded  and  those  who  disobey  punished. 
Paul  evidently  speaks  now  to  the  man  addressed  in  vv.  3,  4.  But 
there  the  word  Jew  was  kept  back  because  others  might  cherish 
the  fallacious  hope  there  expressed ;  and  because  this  hope,  in 
Jew  or  Greek,  was  dispelled  by  the  one  universal  principle  that 
God  has  no  respect  of  persons.  In  vv.  17 — 24,  Paul's  reasoning 
applies  to  Jews  only.  Exult:  so  chs.  iii.  27,  v.  2,  11  ;  xi.  18  :  a 
rising  or  gladness  of  spirit  which  has  always  in  view  the  object 
external  or  internal  which  has  called  it  forth,  and  which  is  always 
ready  to  express  itself  in  words.  We  exult  in  God,  when  our 
hearts  rise  within  us  at  the  thought  of  His  greatness,  His  power, 

6 


82  EXPOSITION   OF  [div.  i 

His  love  to  us.  This  man,  while  living  in  sin  and  therefore  under 
condemnation  of  God,  is  lifted  up  by  the  thought  that  Jehovah  is 
God  of  the  Jews.  And  knowest  the  will  of  God  ;  another  ground 
of  confidence.  It  enables  him  to  distinguish  and  approve  the 
things  that  excel :  for  he  is  day  by  day  instructed  out  of  the 
Law.  This  vain  confidence  in  a  mere  knowledge  of  the  Law  finds 
utterance  in  Jno.  vii.  49. 

Notice  the  gradation  in  w.  17,  18.  The  man  addressed  re- 
members that  he  is  a  Jew,  and  that  to  his  nation  the  tables  of 
stone  were  given.  This  gives  him,  even  while  living  in  sin,  an 
assurance  of  safety.  From  the  Law,  his  thoughts  rise  to  its  great 
Author.  That  the  Maker  of  the  world  is  the  God  of  the  Jews,  fills 
him  with  exultation.  Through  the  Law  he  has  looked  into  the 
mind,  and  knows  the  will,  of  God  :  amid  the  mistaken  judgments 
of  others,  he  has  an  infallible  standard  by  which  he  can  determine 
and  approve  that  which  is  really  good. 

19,  20.  A  second  flight  of  steps  in  the  self-exaltation  of  the 
Jew.  Having  attained  the  position  described  in  v.  18,  he  con- 
fidently aspires  to  something  higher.  While  he  can  see  all  things 
clearly  in  the  light  of  the  Law,  others  are  in  darkness  :  and  he  is 
fully  persuaded  that  he  is  a  guide  of  those  who  wish  to  walk  in 
the  path  of  morality  but  have  not  eyes  to  see  the  way.  He  can 
give  to  blind  men  not  only  guidance  but  sight  :  for  he  is  a  light 
of  those  in  darkness.  He  will  undertake  the  whole  moral  training 
of  those  who  have  not  the  wisdom  which  he  has  learnt  from  the 
Law :  for  he  is  an  instructor  of  foolish  ones.  They  are  babes ; 
and  he  offers  to  be  their  teacher  :  for  in  the  Law,  which  he  /ias, 
knowledge  and  the  truth  present  themselves  in  definite  form 
to  the  mind  of  man.  Instructor:  one  who  undertakes  whatever 
belongs  to  moral  training,  thus  differing  from  a  mere  teacher. 
Form  :  the  sum-total  of  that  by  which  the  inward  nature  of  an 
object  presents  itself  to  our  senses,  and  thus  makes  itself  known 
to  us,  that  by  which  we  distinguish  one  object  from  another. 
Whatever  we  can  see,  feel,  or  hear  is  the  form  of  a  material 
object :  whatever  we  can  conceive  is  the  form  of  a  mental 
object.  Same  word  in  2  Tim.  iii.  5  :  cognate  word  in  Ph.  ii.  6,  7, 
Mk.  xvi.  12.  The  revealed  will  of  God  is  knowledge  when  grasped 
by  the  mind  of  man  ;  and  the  knowledge,  as  that  best  worth 
knowing.  It  is  truth,  because  it  corresponds  with  reality :  it  is 
the  truth,  because  it  sets  forth  the  one  great  reality.  The  know- 
ledge and  the  truth  represent  the  contents  of  the  Law  in  their 
relation  to  the  mind  of  man  and  to  objective  reality.     This  man 


sec.  6]  ROMANS   II.    12—24  83 

claims  to  be  a  teacher,  because  by  his  acquaintance  with  the 
sacred  books  his  mind  grasps  the  most  worthy  object-matter  of 
intellectual  effort,  and  a  correct  delineation  of  the  eternal  realities. 
The  same  eternal  reality,  and  the  same  true  matter  of  human 
knowledge,  has  in  a  still  higher  degree  assumed  form,  and 
presented  itself  to  the  mind,  in  the  Gospel  of  Christ. 

Observe  the  beauty  and  symmetry  of  vv.  17 — 20.  They  fall 
into  two  divisions,  each  ending  with  a  participial  clause  explain- 
ing the  clauses  before  it.  In  the  former,  we  have  a  learner ; 
in  the  latter,  a  would-be  teacher.  The  second  division  takes  a 
loftier  flight ;  and  is  therefore  introduced  by  a  word  expressing 
confidence. 

21—24.  A  personal  appeal,  exposing  the  ridiculous  position  of 
the  man  addressed. 

21,  22.  The  man  that  teachest  another :  a  short  summary  of 
the  sentence  begun  in  v.  17  ;  completed  now  by  the  question 
dost  thou  not  teach  thyself?  "  If  thou  hast  this  knowledge 
and  art  a  teacher  of  others,  is  it  true  that  thou  leavest  thyself 
untaught?"  Preachest:  proclaimest  as  a  herald,  a  state  officer 
of  importance  and  honour.  He  made  announcements  in  the  name 
of  the  Government,  in  peace  or  war,  to  enemies,  allies,  or  subjects : 
so  Dan.  iii.  4.  The  Jews  looked  upon  themselves  as  heralds  of 
God.  The  man  before  us  does  that  which,  as  herald,  he  forbids 
others  to  do.  He  acts  as  Nebuchadnezzar's  herald  would  have 
done  had  he  refused  himself  to  bow  to  the  image  of  gold. 

Abhorrest  the  idols.  In  order  to  separate  Israel  as  com- 
pletely as  possible  from  idolatry,  God  commanded  them  (e.g. 
Dt.  vii.  25O  to  look  upon  everything  belonging  in  any  way  to 
idols  as  utterly  hateful  and  disgusting.  They  were  not  to  bring 
into  their  houses  anything  pertaining  to  false  gods  ;  else  the 
curse  of  the  idol  would  rest  upon  them.  This  divine  detestation 
of  idols,  the  man  before  us  shares.  Yet  he  robs  -temples :  a 
recognised  crime  (Acts  xix.  37)  in  the  days  of  Paul,  and  looked 
upon  as  specially  atrocious.  It  was  prompted  by  the  treasures 
often  deposited  in  temples.  Josephus  says  that  Moses  specially 
forbad  to  rob  temples:  Antiq.  bk.  iv.  8.  10.  Here  is  a  man  to 
whom  an  idol  is  an  object  of  abhorrence,  to  whom  the  touch  of 
everything  belonging  to  it  is  pollution.  Yet  he  violently  breaks 
into  the  very  sanctuary  of  a  false  god  and  with  his  own  hands 
brings  into  his  own  house  the  gold  and  silver  which,  because 
consecrated  to  an  idol,  God  has  pronounced  accursed.  Paul 
cannot  possibly  refer  to  the  plunder,  direct  or  indirect,  of  the 


84  EXPOSITION   OF  [div.  i 

temple  at  Jerusalem.  For  this  was  not  inconsistent  with  ab- 
horrence of  idols  :  whereas  the  previous  questions,  of  which  this 
is  the  climax,  show  that  Paul  has  in  his  mind  a  case  of  gross 
inconsistency. 

The  prohibition  of  the  three  sins  here  mentioned  is  a  pattern 
of  the  teaching  which  this  man,  like  many  Jews  of  that  day, 
thrusts  upon  others  but  refuses  himself  to  practise.  All  these 
sins  belong  to  the  secret  things  of  men,  in  v.  16  :  for  the  man 
who  commits  them  may  still  have  an  outward  appearance  of 
morality.  Notice  a  gradation  of  guilt.  This  man  takes  the  pro- 
perty of  another,  invades  the  sanctity  of  his  home,  and  hides  in 
his  own  house  things  specially  accursed  by  God. 

23.  Solemn  assertion,  following  indignant  questions,  as  v.  5 
follows  vv.  3,  4.  Paul  tells  the  man  the  practical  result  of  the 
conduct  just  described.  Exult  ill  law:  combining  "rest  in  law 
and  exult  in  God"  in  v.  17.  He  exults  in  the  thought  that  to  his 
nation  God  has  given  an  authoritative  standard  of  right  and  wrong; 
yet  he  tramples  that  standard  under  foot,  and  by  so  doing  leads 
us  to  think  slightly  of  the  God  who  gave  it.  Transgression: 
as  in  chs.  iv.  15,  v.  14. 

24.  Proof  of  the  foregoing.  Blaspheme:  to  speak  so  as  to 
injure,  whether  against  God,  as  here,  or  against  men,  as  in 
chs.  iii.  8,  xiv.  16,  Mt.  xxvii.  39  :  an  English  form  of  the  Greek 
word  here  used.  Even  the  heathen  saw  the  absurd  contradiction 
of  this  man's  words  and  works.  Yet  from  his  bold  profession 
they  suppose  him  to  enjoy  the  favour  of  the  God  of  the  Jews  : 
and  they  spoke  with  contempt  of  a  deity  who,  as  they  thought, 
smiled  on  such  a  worshipper.  Because  of  his  profession  and 
conduct,  the  name  of  God  was  blasphemed,  among  the  Gentiles. 
According  as  it  is  written:  same  words  in  ch.  i.  17,  followed 
by  a  quotation.  Here  they  follow  a  quotation  nearly  word  for 
word  from  Isa.  Iii.  5,  LXX.  In  each  case  they  call  attention,  as 
in  Rom.  iii.  4,  10,  iv.  17  etc.,  to  a  harmony  of  Paul's  teaching 
with  the  Old  Testament.  The  words  because  of  you  and  among 
the  Gentiles  are  not  in  the  Hebrew,  and  were  doubtless  not  in 
the  original  prophecy :  but  they  are  clearly  implied  there.  Through 
the  captivity  (Isa.  Iii.  2)  of  His  people,  the  name  of  God  was 
constantly  reviled.  His  power  seemed  to  have  been  broken. 
Men  said  that  the  gods  of  Babylon  had  triumphed  over  Him  who 
divided  the  Red  Sea.  These  words  were  evidently  spoken  among 
the  Gentiles  and  because  of  what  had  happened  to  the  Jews. 
Hence  the  added  words  correctly  reproduce  the  prophet's  meaning : 


sec.  6]  ROMANS   II.    12—24  85 

and  Paul  does  not  hesitate  to  quote  the  current  translation,  though 
in  an  unimportant  detail  it  was  not  verbally  correct.  The  prophet's 
words  teach  the  great  principle  that  the  character  and  honour  of 
God  are  at  stake  in  His  people.  Men  judge  Him  by  what  they 
see  in  them.  If  we  admit  this  principle — as  we  are  compelled  to 
do  both  by  the  prophet's  words  and  by  daily  observation — we 
cannot  be  surprised  that  the  Gentiles  speak  with  contempt  of 
Him  whose  worshippers  teach  others  morality  and  themselves 
live  in  sin. 

Here  as  in  ch.  i.  17  Paul  appeals  to  the  Scriptures  not  so  much 
for  a  proof  as  to  point  out  a  harmony  ;  a  harmony  greater  than 
at  first  sight  appears.  In  each  case,  God  surrendered  to  their 
enemies  (cp.  ch.  i.  24)  those  who,  while  professing  to  be  His 
servants,  actually  turned  away  from  Him  :  and,  in  each  case,  the 
degradation  brought  dishonour  to  Him  whose  name  the  degraded 
ones  bore. 

Review  of  17 — 24.  In  the  light  of  the  day  which  will  reveal 
all  secrets,  Paul  turns  suddenly  round  upon  a  man  who  calls 
himself  a  Jew.  In  that  name  he  glories.  He  rests  secure  because 
he  belongs  to  the  nation  to  whom  the  Law  was  given.  He 
remembers  that  his  fathers  were  chosen  by  God  to  be  His  own 
peculiar  people  ;  and  the  thought  fills  him  with  exultation.  By 
study  of  the  Law  he  knows  the  will  of  God,  and  is  thus  able  to 
form  a  correct  judgment  on  moral  conduct  and  to  approve  the 
right.  His  possession  of  the  Law  and  his  knowledge  of  its 
contents  give  him  confidence.  Others  are  blind  :  he  will  be  their 
guide.  Himself  full  of  light,  he  will  fill  them  with  light,  and  will 
lead  in  the  right  path  men  who  have  no  wisdom  to  find  it  for 
themselves,  and  teach  those  who  compared  with  himself  are  babes. 
All  this  he  can  do  because  he  has  the  Law,  in  which  the  eternal 
realities,  the  highest  object  of  human  knowledge,  are  presented 
in  intelligible  form.  But  Paul  asks  with  astonishment,  Is  it  true 
that  you  who  teach  others  are  yourself  untaught  ?  He  explains 
the  meaning  of  this  question.  You  proclaim  as  herald  of  the 
king  the  law  against  theft :  do  you  break  as  well  as  proclaim  that 
law  ?  You  speak  against  adultery  :  is  it  true  that  in  secret  you 
are  guilty  of  it  ?  You  profess  abhorrence  of  idols  :  to  you  the 
touch  of  them  and  of  all  that  belongs  to  them  is  defilement.  Is 
it  true  that  you,  regardless  alike  of  the  true  God  and  the  false 
gods,  enter  the  inmost  chamber  of  idolatry  and  steal  from  the 
temple  and  hide  in  your  own  house  the  treasures  sacred  to  the 
heathen  and  accursed  by  God  ?    The  man  is  silent :  the  absurdity 


86  EXPOSITION   OF  [div.  i 

of  his  position  is  evident  to  all.  With  solemn  earnestness  Paul 
paints  a  still  darker  picture,  the  direct  result  of  this  gross  incon- 
sistency. By  trampling  under  foot  the  Law  given  to  guide  your 
own  conduct,  you  bring  contempt  on  Him  who  gave  it.  By 
choosing  your  nation  to  be  His  people,  God  made  you  the 
guardians  of  His  name  and  honour.  That  glorious  and  fearful 
Name,  which  to  know  and  to  honour  is  life  eternal,  you  have 
moved  the  heathen  to  mention  with  derision.  They  have  seen 
and  ridiculed  the  contrast  of  the  words  and  works  of  their  own 
teachers :  see  Lucian,  Works  lxix.  19.  They  see  the  same 
contrast  in  you.  From  your  bold  profession  they  suppose  that 
you  possess  the  favour  of  the  God  of  Israel  :  and  they  treat  with 
contempt  a  deity  who,  as  they  think,  smiles  on  you.  By  your 
deep  depravity,  as  your  fathers  by  their  far-off  bondage,  you  have 
led  the  Gentiles  to  blaspheme. 

Notice  the  double  absurdity  of  the  man's  position.  His  own 
conduct  proves  the  worthlessness  to  himself  of  the  teaching  in 
which  he  boasts.  If  it  is  good  for  anything,  it  is  to  make  men 
honest  and  chaste  and  separate  from  idols.  This  man  trusts  for 
salvation  to  that  which  his  own  conduct  proves  to  be,  so  far  as 
he  is  concerned,  worthless.  Again,  his  possession  of  the  Law 
brings  actual  dishonour  to  God :  and  this  is  its  only  practical 
result.  Men  around  think  less  of  God  because  this  man  lives 
among  them,  and  calls  himself  a  disciple  of  God.  It  were  more 
for  His  glory,  and  therefore  for  the  good  of  those  who  know  this 
man,  if  he  were  a  professed  heathen.  Now  we  know  that  God  is 
specially  jealous  for  His  own  honour.  Yet  this  man  expects  to 
escape  the  impartial  judgment  of  God  because  of  his  possession 
of  the  Law,  of  which  the  only  result  is  dishonour  to  God.  That  he 
knows  the  Law,  is  his  greatest  condemnation. 

The  above  argument  strikes  with  equal  force  against  all  conduct, 
of  Jews  or  Christians,  which  is  inconsistent  with  profession,  and 
which  thus  brings  dishonour  to  God. 

The  great  principle  that  God's  judgment  will  be  without  respect 
of  persons,  stated  at  the  end  of  §  5  as  the  foundation  of  its 
argument,  has  now  been  defended  from  an  objection  based  on  the 
fact  that  God  has  Himself  made  a  distinction  between  man  and 
man  by  giving  the  Mosaic  Law  to  Israel  only ;  and  has  been 
confirmed  by  proof  that  it  applies  equally  to  the  two  great  divisions 
into  which  the  giving  of  the  Law  has  divided  mankind.  We  found 
in  v.  12  a  sort  of  summary  of  the  section  ;  and  in  v.  13  a  great 
principle  underlying  the  very  idea  of  law,  a  reassertion  of  the 


sec.  6]  ROMANS   II.    12—24  87 

principle  asserted  in  v.  II.  In  vv.  14,  15  we  saw  that  the  principle 
of  v.  13  can  be  applied  to  Gentiles.  And  in  the  light  of  the  great 
day  {v.  16)  we  saw  in  vv.  17 — 24  how  absurd  it  is  to  deny  its 
application  to  the  Jews  :  for  everyone  who  does  so  takes  up  the 
ridiculous  position  there  described.  Thus  the  hope  which  found 
expression  in  vv.  3,  4  has  been  traced  to,  and  dried  up  at,  its  chief 
source. 

DESTRUCTION.  The  words  perish,  destroyed,  lost,  represent, 
and  collectively  reproduce  the  sense  of,  one  Greek  word  denoting 
utter  ruin,  i.e.  the  end  of  the  normal  and  beneficial  state  of  that 
which  is  tost,  the  utter  failure  of  the  maker's  or  owner's  purpose 
regarding  it.  In  this  sense  of  ruin  material  or  moral,  the  word  is 
very  frequent  in  the  Greek  drama.  It  is  contrasted  in  1  Cor.  i.  18 
with  "  saved,"  and  in  Lk.  xv.  4,  6,  8,  9,  32  w  ith  "  found."  But  it 
does  not  imply  or  suggest  that  the  ruined  object  has  ceased,  or  will 
ever  cease,  to  exist  ;  although  it  by  no  means  excludes  this  idea. 
Certainly  the  lost  coin  in  Lk.  xv.  8,  9  still  existed  uninjured  :  for  it 
was  afterwards  found.  But,  by  separation  from  its  owner,  it  became 
to  her  practically  non-existent ;  her  purposes  about  it  were  utterly 
frustrated.  The  broken  wine-skins  in  Mt.  ix.  17  perished  when 
they  were  so  damaged  as  to  be  useless.  But,  though  torn,  they 
still  existed. 

A  very  common  use  of  the  word  is  to  denote  natural  death, 
looked  upon  as  utter  ruin  of  human  life  on  earth.  But  this  by  no 
means  implies  their  annihilation :  for  most  of  the  Greeks  looked 
upon  the  dead  as  still  conscious  ;  and  Christ  says  in  Lk.  xi.  5 1  that 
"  Zachariah  perished  between  the  altar  and  the  house,"  just  as  we 
speak  of  good  men  as  lost  at  sea. 

With  these  associations  of  thought,  the  word  is  used  in  Rom. 
ii.  12,  ix.  22,  xiv.  15  and  throughout  the  N.T.  to  describe  the  future 
punishment  of  sin.  As  so  used,  it  denotes  loss  of  the  "  eternal 
life"  promised  (e.g.  chs.  ii.  7,  vi.  23)  to  the  righteous,  the  normal 
and  blessed  state  of  the  children  of  God  and  the  realisation  of  their 
original  destiny,  a  life  beginning  in  embryo  now  and  to  be  fully 
developed  at  the  great  day.  The  loss  of  this  glorious  life  is  the 
utter  ruin  of  the  lost  ones,  the  complete  failure  of  the  purpose  of 
their  being,  and  the  loss  of  whatever  gives  worth  to  existence.  All 
this,  and  no  more,  the  word  implies.  It  does  not  imply  or  suggest 
whether  the  ruined  object  continues  to  exist  as  a  ruin,  or  has 
ceased  to  exist.  Nor  does  the  word  itself  exclude  the  possibility 
that  the  lost  may  be  afterwards  found. 


88  EXPOSITION   OF  [div.  i 

In  Rom.  ii.  12,  the  word  will-perish  asserts  that  the  punishment 
described  in  vv.  8,  9  involves  utter  ruin ;  as  does  the  word  "  death  " 
in  ch.  vi.  16,  21,  23,  and  "the  second  death"  in  Rev.  ii.  11,  xx.  4. 
But  these  terms  do  not  define  exactly  the  ultimate  fate  of  the  lost. 

The  meaning  of  the  word  destruction  and  its  bearing  on  the 
Eternal  Punishment  of  Sin  are  discussed  fully  in  my  volume  on 
The  Last  Things. 


SECTION  VII 

CIRCUMCISION   WILL  NOT  SAVE  FROM  GOD'S 
IMPARTIAL  JUDGMENT 

Ch.  II.  25—29 

For  circumcision  profits ;  if  thou  practise  law;  but  if  thou  be 
a  transgressor  of  law,  thy  circumcision  is  become  uncircumcision. 
26  If  then  the  uncircumcision  keep  the  decrees  of  the  Law,  shall 
not  his  uncircumcision  be  reckoned  for  circumcision?  27 And  the 
uncircumcision  fro?n  nature,  accomplishing  the  Law,  shall  judge 
thee  who  with  letter  and  circumcision  art  a  transgressor  of  law. 
28  For  not  he  that  is  so  in  that  which  is  manifest  is  a  Jew;  nor 
is  that  which  is  manifest,  in  flesh,  circumcision.  n  But  he  that  is 
so  in  secret  is  a  Jew ;  and  circumcision  of  the  heart  is  in  Spirit, 
not  letter,  whose  praise  is  not  fro?n  men,  but  from  God. 

Circumcision,  which  meets  us  for  the  first  time  at  the  beginning 
of  §  7,  is  as  conspicuous  a  feature  of  it  as  was  the  Law  in  §  6.  The 
mention  of  circumcision  uncovers  another  secret  ground  on  which 
the  objector  of  vv.  3,  4  builds  a  hope  of  exceptional  kindness  on 
the  day  of  judgment.  In  §  6  he  hoped  to  escape  then  because  God 
had  specially  favoured  his  nation  by  the  gift  to  them  only  of  the 
Mosaic  Law.  But  the  Law,  to  which  the  impenitent  man  ran  for 
refuge,  gave  him  up  to  the  impartial  justice  of  a  dishonoured  God. 
Only  one  ground  of  hope  remains.  He  bears  in  his  body  the  sign 
and  seal  of  the  Covenant  of  God  :  by  the  express  command  of  God 


sec.  7]  ROMANS   II.    25—29  89 

he  was  circumcised.  But,  just  as  in  §  6  Paul  showed  that  the  Law, 
so  now  he  will  show  that  Circumcision,  will  not  save  an  impenitent 
sinner  from  God's  impartial  judgment. 

25.  This  verse  confirms  the  condemnation  implied  in  vv.  23,  24, 
by  proving  that  circumcision  will  not  save  a  man  from  it ;  and  thus 
still  further  supports  the  truth  of  God's  impartial  judgment,  the 
great  matter  of  this  chapter.  Circumcision  profits  :  it  is  better  to 
be  a  circumcised  Jew  than  an  uncircumcised  heathen.  But  the 
abiding  advantage  is  only  for  those  Jews  who  practise  what  the 
Law  bids.  What  the  advantage  is,  Paul  will,  in  ch.  iii.  1,  inquire. 
The  inquiry  is  needless  here,  because,  whatever  the  benefits  be, 
this  man  is  shut  out  from  them  by  the  condition  on  which  only  they 
can  be  obtained.  Circumcision  was  the  sign  of  a  covenant  in 
which  blessing  was  conditioned  by  obedience  to  the  Law.  There- 
fore, as  a  visible  pledge  that  God  will  bestow  the  promised  blessings, 
it  was  a  benefit ;  but  only  for  those  who  practise  law.  But  if  .  .  . 
transgressor  of  law:  a  complementary  truth  implied  in  this 
limitation,  viz.  that  they  who  break  this  law  are  practically 
uncircumcised.  Circumcision  was  originally  a  token  of  God's 
covenant  with  Abraham:  Gen.  xvii.  11.  The  blessings  therein 
promised  were  a  numerous  posterity,  a  special  relation  to  God  as 
His  people,  the  land  of  Canaan,  and  that  from  them  should  go 
forth  a  blessing  to  all  mankind.  As  first  given  in  Gen.  xv.  18,  the 
covenant  was  not  limited  by  any  condition  whatever.  It  assumed 
the  form,  not  of  a  law,  but  of  a  promise  ;  an  absolute  promise 
independent  of  man's  conduct.  See  Rom.  iv.  13.  Afterwards, 
circumcision  was  added  as  a  condition  of  a  personal  share  in  the 
promised  blessings:  Gen.  xvii.  10 — 14.  Later  still  God  made 
another  covenant  at  Sinai,  which  He  confirmed  and  enlarged  in 
the  plains  of  Moab :  Ex.  xxiv.  7,  Dt.  xxix.  1.  This  covenant 
promised  the  favour  of  God  and  abundant  temporal  blessing  on 
condition  of  obedience  to  the  Law,  and  threatened  His  fearful 
displeasure  in  case  of  disobedience  :  Lev.  xxvi.,  Deut.  xxviii. 
Circumcision  was  enjoined  (Lev.  xii.  3)  in  the  Law,  and  was  thus  a 
condition  of  blessing.  It  was  therefore  to  the  Jews  of  Paul's  day 
a  visible  pledge  that  from  Abraham's  seed  should  go  forth  a 
blessing  for  the  whole  world,  and  that  God  would  fulfil  the 
covenant  which  promised  personal  blessings  to  those  who  obey 
the  Law.  Consequently,  circumcision  and  the  Law  always  stood 
together:  Jno.  vii.  23,  Acts  xv.  1.  To  undergo  circumcision  was 
to  accept  the  Old  Covenant  as  the  basis  of  man's  dealings  with 
God  :  Acts  xv.  5,  Gal.  v.  3,  vi.  13.     Consequently,  to  a  transgressor 


9o  EXPOSITION   OF  [div.  i 

of  law  circumcision  was  practically  void :  it  had  become  uncir- 
cumcision.    See  further  under  Gal.  v.  2. 

26.  An  inference  from  v.  25,  of  the  fairness  of  which  Paul  asks 
his  readers  to  judge.  Uncircumcision :  an  abstract  term  used  for 
a  concrete  embodiment  of  its  idea,  as  in  all  languages  and  ages  : 
so  ch.  iii.  30.  Paul  dismisses  for  a  moment  all  thought  about  the 
man  except  that  he  is  uncircumcised.  Keep :  view  with  jealous 
care,  as  when  one  guards  a  treasure:  Gal.  vi.  13,  1  Tim.  v.  21, 
vi.  20,  2  Tim.  i.  14.  To  disobey  the  decrees  of  the  Law,  is  to 
cast  them  away  as  worthless.  Reckoned :  in  the  calculation  of  the 
great  Judge.  In  v.  3,  Paul  questioned  the  man  as  to  his  own 
reckoning  about  himself:  he  now  compels  him  to  answer  a  question 
about  God's  reckoning.  "  Since  the  blessings  of  which  circumcision 
is  a  pledge  are  given  only  on  condition  of  obedience  to  the  Law, 
will  not  the  heathen  who  fulfils  this  condition  obtain  the  blessings  ? 
will  he  not  on  the  great  day  stand,  in  the  Judge's  reckoning,  in  the 
position  of  a  circumcised  man  ? "  This  question  implies  that  out- 
ward ordinances  are  of  value,  not  in  themselves,  but  only  as  means 
to  moral  ends  ;  and  that  the  end  is  sometimes  otherwise  gained. 

27.  A  solemn  affirmation,  following,  as  in  vv.  5  and  23,  an 
unanswered  question.  Uncircumcision  from  nature:  absence 
of  circumcision,  resulting  from  the  circumstances  in  which  the 
man  was  born.  See  under  v.  14.  Accomplishing  the  Law : 
attaining  the  end  for  which  it  was  given,  realising  in  action  what 
the  Law  sets  forth  in  words.  Compare  the  word  keep  in  v.  26. 
Because  the  Gentile  observes  with  jealous  care  the  decrees  of 
the  Law,  God  will  treat  him  in  the  judgment  as  circumcised  : 
and  because  in  him  the  purpose  of  the  Law  has  been  achieved, 
his  presence  in  the  judgment  will  pronounce  sentence  on  thousands 
of  Jews  in  whom  that  purpose  has  been  utterly  defeated.  Shall 
judge :  proclaim  punishment  awaiting  him.  Thee  who  etc. : 
vivid  description  of  the  unfaithful  Jew.  He  has  the  letter  of 
the  Law  before  his  eyes  :  in  his  body  he  bears  the  sign  of  the 
covenant :  but  he  is  none  the  less  a  transgressor  of  law.  By 
his  side  in  the  judgment  stands  a  man  like  Cornelius,  in  whom 
the  moral  purposes  of  the  Law  have  been  to  some  extent  attained. 
In  the  impenitent  Jew,  these  purposes  have  been  altogether 
thwarted.  The  presence  of  the  Gentile  proclaims,  in  a  way  not 
to  be  misunderstood,  the  punishment  awaiting  the  Jew.  This 
verse  does  but  re-echo  the  words  of  one  Greater  than  Paul : 
Mt.  xii.  41,  42. 

The  indicative  future  shall-judge  and  the  cases  put  conditionally 


sec.  7]  ROMANS   II.    25—29  91 

in  vv.  26  and  14  imply  plainly  the  possibility  of  the  case  here 
supposed.  Same  teaching  in  Acts  x.  35  ;  and  a  good  example 
in  vv.  2,  22.  From  Rom.  iii.  9,  23  we  infer  that  this  obedience, 
tried  by  the  absolute  standard  of  the  moral  law,  was  imperfect, 
and  therefore  (v.  20)  could  not  justify.  But  it  was  sufficient  to 
condemn  utterly  the  immoral  Jew.  Verses  26,  27  also  imply  that 
in  the  great  day  the  persons  in  question  will  enter  eternal  life  : 
for  the  only  distinction  then  (see  vv.  7,  8)  will  be  life  or  destruction. 
We  therefore  infer  that  some  heathens  will  be  saved  through 
their  obedience,  though  imperfect,  to  the  law  written  in  their 
hearts.  This  does  not  contradict  ch.  iii.  20.  For  their  obedience, 
because  imperfect,  gives  them  no  claim  to  salvation.  Like  those 
who  put  faith  in  Christ,  they  will  be  saved  by  the  undeserved 
favour  of  God,  who  will  reckon — not  their  faith :  for  they  never 
heard  the  Gospel,  but — their  imperfect  obedience  for  righteousness. 
This  opens  a  door  of  hope  for  many  in  Christian,  lands  whose 
religious  advantages  have  been  so  few  that  they  have  never  heard 
the  Gospel  in  its  purity  and  power.  And  it  warns  us  not  hastily 
to  pronounce  on  the  destiny  of  some  upright  men  who  have  not 
the  assurance  of  salvation  enjoyed  by  many  of  the  servants  of 
Christ. 

28,  29.  A  great  principle,  stated  negatively  and  positively,  and 
supporting  v.  27.  Manifest:  set  conspicuously  before  the  eyes 
of  men,  as  in  ch.  i.  19.  It  includes  the  various  external  forms 
which  distinguish  Jews  from  Gentiles.  Jew  .  .  .  Circumcision: 
recalling  the  same  words  in  vv.  ly  and  25.  In  the  flesh:  the 
weak  and  dying  part  of  man,  to  which  circumcision  belongs. 
Paul  says  that  the  real  distinction  of  men  is  not  in  outward  things, 
and  that  the  true  mark  of  that  distinction  is  not  in  the  weak  body 
soon  to  be  laid  in  the  grave.  In  secret:  so  v.  16,  "God  will 
judge  the  secret  things."  Circumcision  of  the  heart :  commanded 
in  Dt.  x.  16  and  promised  in  ch.  xxx.  6,  as  the  distinguishing  mark 
of  the  true  servants  of  God.  All  who  have  not  this  mark  are 
"  uncircumcised : "  cp.  Jer.  ix.  25,  26,  Acts  vii.  51.  The  infinite 
superiority  of  circumcision  of  heart,  as  compared  with  that  in 
which  many  Jews  trusted,  Paul  assumes ;  and  goes  on  to  say  how 
it  is  brought  about,  viz.  in  Spirit.  This  last  cannot  be  the  human 
spirit,  as  in  ch.  i.  8  :  for  then  it  would  be  an  empty  repetition  of 
heart.  Most  frequently,  it  denotes  with  Paul  the  Holy  Spirit: 
and  this  gives  a  good  sense  here.  Letter :  outward  form  of  the 
written  Law.  For  the  outward  rite,  only  a  written  command  was 
needed  :  the  inward  change  can  be  wrought  only  by  the  Spirit  of 


92  EXPOSITION   OF  [div.  i 

God.  In  2  Cor.  iii.  3,  6,  written  shortly  before  this  epistle,  we 
have  an  important  coincidence  of  thought  ;  and,  especially  in 
v.  3,  "written  not  with  ink  but  with  the  Spirit  of  God,"  a  con- 
firmation of  the  above  exposition.  This  passing  mention  of  the 
Spirit  is  an  allusion  to  teaching  afterwards  more  fully  developed. 
Praise  not  from  men  but  from  God:  further  description  of 
inward  religion,  rebuking  the  vainglory  which  prompted  so  much 
of  the  outward  religion  of  the  Jews.  Only  that  which  obtains 
praise  from  God  will  avail  in  the  great  day. 

Verses  28,  29  state,  in  language  recalling  frequent  and  explicit 
O.T.  teaching,  a  great  principle  which  commends  itself  to  the 
moral  sense  of  all,  and  which  supports  both  the  statement  in 
v.  25  and  the  inferences  drawn  from  it  in  vv.  26,  27.  If  the  real 
distinctions  are  within,  uncircumcision  will  not  necessarily  deprive 
a  man  of  the  blessings  of  the  covenant  and  circumcision  will  not 
save  from  condemnation  one  whose  sins  are  the  more  inexcusable 
because  committed  in  spite  of  a  written  law  and  by  a  circumcised 
man.  To  prove  this,  is  the  chief  purpose  of  ch.  ii.,  of  which 
vv.  28,  29  sum  up  the  result.  God  will  judge  men  (v.  6)  according 
to  their  works  :  and  a  man's  works  flow  from  his  inmost  self. 
He  is  {v.  11)  no  respecter  of  persons:  and  to  respect  persons  is 
to  treat  a  man,  not  according  to  his  inward  reality,  but  according 
to  his  appearance  and  circumstances.  Any  other  theory  lands  us 
(vv.  21 — 24)  in  manifest  absurdity.  Thus  is  dispelled  all  hope 
of  escape  from  the  impartial  judgment  of  God,  whether  based 
upon  superior  knowledge  derived  from  the  Law  or  upon  outward 
and  visible  union  with  the  people  of  God. 

Chapter  II.  treats  of  one  subject,  which  naturally  divides  itself 
into  the  three  sections  I  have  adopted.  Paul  began  by  deducing 
in  vv.  1,  2  from  ch.  i.  18 — 32  a  universal  truth.  That  this  truth 
admits  of  no  exceptions,  he  proves  in  vv.  3 — 11  ;  and  shows  in 
vv.  12 — 24  that  a  knowledge  of  the  Law,  and  in  vv.  25 — 29  that 
circumcision,  give  a  man  no  right  to  make  himself  an  exception. 

The  earnestness  and  reality  of  Paul's  tone  prove  that  the  opinions 
he  combats  were  actually  held  and  widely  spread.  Of  this  we  have 
confirmation  in  the  summary  given  in  Mt.  iii.  of  the  teaching  of 
John  the  Baptist.  He  saw  men  who  while  living  in  sin  trusted  for 
salvation  to  their  relation  to  Abraham,  and  meets  them  with  argu- 
ments similar  to  those  of  this  chapter.  The  ancient  literature  of 
the  Jews  reveals  the  same  errors,  opposed  indeed  by  the  better 
teachers,  but  widely  current.     So  Thorath  Adam  f.  100,  ch.  2,  "All 


sec.  7]  ROMANS    II.    25—29  93 

Israel  shall  have  a  portion  in  the  age  to  come  : "  Shemoth  Rabba 
f.  138.  13,  "Let  not  heretics  and  apostates  and  impious  ones  of 
Israel  say,  Because  we  are  circumcised,  we  do  not  descend  into 
hell.  What  does  the  Holy  and  Blessed  God  ?  He  sends  an  angel 
and  makes  them  uncircumcised,  that  they  may  descend  into  hell." 
We  have  further  and  melancholy  confirmation  of  the  same  in  the 
applicability  of  the  reasoning  of  this  chapter  to  many  Christians, 
not  only  in  the  dark  ages,  but  in  our  own  day  and  in  the  most 
enlightened  Churches.  Many  who  do  what  they  know  to  be  wrong 
rely  for  salvation,  perhaps  unconsciously,  on  their  knowledge  of 
the  way  of  salvation — of  which  knowledge  the  only  result  is  a 
readiness  to  teach  or  to  condemn  others  less  instructed  or  less 
orthodox  than  themselves — or  on  their  outward  connection  with 
the  people  of  God  or  their  attention  to  religious  ordinances.  By 
teaching  that  God  looks  at  the  heart  and  judges  all  men  according 
to  their  works,  Paul  pronounces  sentence  on  all  such.  This  may 
be  seen  by  reading  Christian  instead  of  Jew  in  this  chapter.  The 
substitution  only  increases  the  force  of  the  argument.  The  differ- 
ence between  the  words  and  works  of  some  who  bear  the  name  of 
Christ  brings  serious  dishonour  to  His  name,  the  name  of  Him  who 
died  to  save  them,  and  hinders  the  work  He  died  to  accomplish. 
God  who  of  old  required  circumcision  of  the  heart  requires  to-day 
that  men  worship  Him  in  spirit  and  truth.  These  deadly  errors 
among  ourselves  give  to  this  chapter  an  abiding  and  infinite 
worth. 

It  also  teaches  the  absolute  necessity  of  repentance.  Since  God 
is  angry  with  all  sin,  none  except  they  who  turn  from  sin  can  enjoy 
His  favour.  Consequently  none  can  intelligently  seek  His  favour 
except  those  who  sincerely  endeavour  to  avoid  all  sin,  and  none 
can  intelligently  believe  that  they  possess  it  except  those  who 
actually  conquer  sin.  Not  only  does  Paul  thus  prove  man's  need 
of  repentance,  but  by  proclaiming  God's  anger  against  all  sin  he 
does  all  that  words  can  do  to  lead  men  to  it. 

This  chapter  is  a  safeguard  against  a  common  perversion  of  the 
fundamental  doctrine  of  this  epistle,  Justification  through  Faith. 
And  Paul  sets  up  the  safeguard  before  he  develops  the  doctrine  to 
be  guarded.  Div.  1.,  of  which  ch.  ii.  is  so  important  a  part,  was 
introduced  in  ch.  i.  18  as  logically  necessary  for  the  completeness 
of  Paul's  argument.  We  see  now  its  moral  and  spiritual  necessity. 
Through  failure  of  some  teachers  to  give  prominence  to  the  truths 
of  this  chapter,  the  doctrine  of  Justification  through  Faith  has  been 
frequently  and  seriously  perverted. 


94  EXPOSITION   OF  [div.  i 

The  teaching  of  ch.  ii.  holds  a  place  in  relation  to  the  rest  of  the 
epistle  analogous  to  that  of  the  Epistle  of  James  in  relation  to 
the  Epistles  of  Paul ;  of  the  ist  Gospel  in  relation  to  the  rest  of  the 
N.T.  ;  and  especially  of  the  teaching  of  John  the  Baptist  in  relation 
to  the  teaching  of  Christ.  The  resemblance  is  seen  in  modes  of 
thought  and  even  in  phrases  and  words.  It  is  therefore  of  great 
value  as  a  means  of  harmonizing  these  very  different,  and  at  first 
sight  apparently  contradictory,  portions  of  the  New  Testament. 

Notice  carefully  in  chs.  i.  19,  20,  24,  iii.  12 — 15,  26,  27  Paul's 
account  of  the  religious  position  of  the  Gentiles.  God  has  mani- 
fested Himself  to  them  in  the  created  universe,  and  has  written 
His  law  upon  their  hearts  in  the  inborn  moral  sense.  He  has 
punished  them  for  their  forgetfulness  and  contempt  of  Him,  as 
shown  in  their  idolatry,  by  giving  them  up  to  gross  sin  :  and  in  the 
great  day  He  will  judge  them  according  to  their  obedience  or 
disobedience  to  the  law  written  within.  In  that  day,  some  who 
never  heard  of  Moses  will  be  accepted  because,  in  their  careful 
efforts  to  do  right,  the  moral  purpose  of  the  Law  of  Moses  was  in 
some  measure  attained. 

The  chapter  from  the  study  of  which  we  now  rise  receives  its 
entire  practical  value  from  the  chapters  which  follow.  It  is  a  voice 
crying  in  a  wilderness,  Prepare  ye  the  way  of  the  Lord.  Like  the 
greatest  of  the  prophets,  it  points  to  that  which  is  greater  than 
itself.  We  may  sum  up  the  whole  and  its  bearing  on  ch.  i.  in  the 
words  of  the  Master,  "  Except  ye  repent,  ye  shall  all  likewise 
perish." 


SECTION    VIII 

YET  THE  JEWS  HAVE  REAL  ADVANTAGES 

Ch.  III.  1—9 

What  then  is  the  advantage  of  the  Jew,  or  what  the  profit  of 
circumcision?  % Much,  in  every  way.  First,  that  they  were  en- 
trusted with  the  oracles  of  God.  3  For  why  t  If  some  had  no  faith, 
shall  their  lack  of  faith  make  of  no  effect  the  faith  of  God  ?    *  Be  it 


sec.  8]  ROMANS   III.    i— 9  95 

not  so.  Let  God  be  true,  but  every  man  a  liar  :  according  as  it  is 
written,  "In  order  that  Thou  may  est  be  justified  in  Thy 
words,  and  mayest  overcome  when  Thou  comest  into 
judgment ." 

5  But  if  our  unrighteousness  gives  proof  of  God's  righteousness, 
what  shall  we  say  ?  Is  God,  who  inflicts  His  anger,  unrighteous  ? 
(I  say  it  as  a  man.)  6  Be  it  not  so.  Else,  how  will  God  judge  the 
world?  ''For  if  the  truth  of  God  through  my  lie  abounded  for  His 
glory,  why  am  I  also  judged  as  a  sinner?  8 And  why  not,  ac- 
cording as  we  are  evil-spoken  of,  and  as  some  affirm  that  we  say, 
Let  us  do  the  evil  things  that  the  good  things  may  come  ?  Whose 
judgment  is  just. 

9  What  then  ?  Are  we  shielding  ourselves  ?  Not  at  all.  For  we 
have  before-accused  both  Jews  and  Greeks  that  all  are  under  sin. 

This  section  has  two  broadly-marked  divisions.  Verses  1 — 4 
answer  an  objection  suggested  by  ch.  ii.  28,  29 :  and  vv.  5 — 9 
overturn  a  final  objection  to  the  teaching  of  ch.  ii.,  an  objection 
suggested  by  this  answer. 

1.  Question  prompted  by  the  assertion  in  ch.  ii.  25  that  to  those 
who  keep  the  Law  "circumcision  profits,"  and  the  assertion  in 
vv.  28,  29  that  the  distinctions  which  avail  are  not  outward  but 
inward.  In  what  then  does  the  Jew  go  beyond  the  Gentile,  and 
what  is  the  profit  of  circumcision  ? 

2.  He  gains  much,  from  every  point  of  view.  Several  proofs 
come  to  Paul's  mind.  As  in  ch.  i.  8,  he  mentions  the  first  of  them. 
A  more  complete  catalogue  of  advantages  is  given  in  ch.  ix.  4. 
Entrusted- with :  literally  believed :  same  word  in  same  sense  in 
1  Cor.  ix.  17,  Gal.  ii.  7,  1  Th.  ii.  4,  1  Tim.  i.  11,  Tit.  i.  3,  Lk.  xvi.  11, 
Jno.  ii.  24:  see  note  under  ch.  iv.  25.  The  oracles  of  God: 
solemn'utterances  :  so  (lxx.)  Pss.  cvii.  11,  xii.  6,  Num.  xxiv.  4,  etc.  ; 
and  Heb.  v.  12,  1  Pet.  iv.  11.  Same  word  used  by  the  Greeks  for 
the  answers,  chiefly  prophetic,  given  by  their  gods  at  Delphi  or 
elsewhere  to  those  who  sought  their  counsel.  But  I  have  no  proof 
that  the  phrase  is  ever  used  to  denote  the  Old  Testament  as  a 
whole.  It  is  therefore  best  to  understand  by  the  oracles  of  God  the 
direct  utterances  of  God  to  man  preserved  in  the  O.T.  and  forming 
its  most  important  element.  Such  are  Gen.  xii.  1 — 3,  7,  xiii.  14, 
Ezek.  ii.  1  —  8,  iii.  1,  3 — 11  ;  and  they  are  the  Holy  of  Holies  of  the 
sanctuary  of  the  Jewish  Scriptures.     Like  the  Greek  oracles,  they 


96  EXPOSITION   OF  [div.  i 

were  chiefly  prophetic.  They  were  entrusted  to  the  Jews  (cp. 
Acts  vii.  38)  for  the  ultimate  good  of  all  men.  And  possession  of 
them  was,  in  Paul's  day,  the  great  advantage  of  the  Jew.  While 
the  Greeks  were  vainly  discussing  the  nature  of  the  gods,  the  Jews 
read  in  the  sacred  books  about  the  Creator  of  the  world,  who 
became  the  God  of  Abraham.  This  was  Paul's  first  proof  of  the 
profit  of  being  a  circumcised  Jew  rather  than  a  heathen.  Another 
significance  of  the  rite  is  mentioned  in  ch.  iv.  II. 

3.  Questions  confirming  the  above  proof  of  the  advantage  of 
being  a  Jew,  by  calling  out  and  overturning  an  objection.  This 
objection  breaks  off  the  list  of  advantages  Paul  was  beginning  to 
give.  Had-no -faith :  in  Christ  and  the  Gospel.  For  this  was 
all-important  in  Paul's  day  for  determining  a  Jew's  relation  to  God. 
If  some:  how  large  a  proportion  of  the  nation  had  no  faith  in 
Christ,  the  readers  knew  well.  But  the  unbelievers  were  at  most 
only  a  part  of  the  nation.  Faith  (or  faithfulness)  of  God :  not 
reliance  upon  God,  as  in  Mk.  xi.  22  (cp.  Gal.  ii.  16,  20) ;  but  that 
stability  and  constancy  of  God  on  which  His  servants  rely  in  sure 
confidence  that  He  will  fulfil  His  promises.  For  the  verse 
following  proves  that  an  attribute  of  God  is  in  question.  See  note 
under  ch.  iv.  25.  Make-of-no-effect :  to  make  inoperative  and 
without  result  :  same  word  in  ch.  iii.  31,  iv.  14,  vi.  6,  vii.  2,  6,  and 
very  often  with  Paul.  If  God  do  not  fulfil  His  promises,  His  own 
faithfulness  will  go  for  nothing.  The  ancient  oracles  were  designed 
to  prepare  a  way  for,  and  to  lead  men  to,  Christ  and  the  Gospel. 
But  the  mass  of  the  nation  had  rejected  Him  and  disbelieved  the 
good  news.  And  it  might  be  thought  that  God  will  refuse  to  fulfil 
promises,  e.g.  Jer.  xxxi.  3 iff  and  Ezek.  xxxvi.  256**,  which  to  so 
many  had  failed  of  their  purpose.  If  so,  the  oracles  have  lost  their 
value,  and  possession  of  them  is  no  longer  an  advantage  to  the 
Jew.  But  Paul's  question  reminds  us  that  in  the  promises  the 
faithfulness  of  God  is  pledged,  and  that  to  suppose  that  they  will 
fail  is  to  suppose  that  man's  want  of  faith  will  make  God  unfaithful. 
Cp.  2  Tim.  ii.  13. 

4.  An  emphatic  negative  answer  to  the  foregoing  question, 
confirmed  by  a  quotation  from  the  Old  Testament.  God  is  true 
in  that  His  words  always  correspond  with  reality.  See  under 
ch.  i.  18.  If  he  were  unfaithful,  he  would  be  untrue.  For  He 
foresees  whatever  He  will  do.  When  He  spoke  the  promises, 
He  foresaw  Israel's  unbelief  and  His  own  conduct  in  reference 
to  it.  Consequently,  to  give  promises  which  He  foresaw  that  He 
would  not  fulfil,   would  be   deliberate   falsehood.     And  this  we 


sec.  8]  ROMANS   III.    1—9  97 

cannot  conceive.  Rather  let  us  say  that  God  is  true,  and  therefore 
faithful,  in  His  treatment  of  a  race  of  which  every  man  is  guilty 
of  falsehood.  The  objection  is  answered.  Every  believing  Jew 
can  claim  fulfilment  of  the  promises  old  and  new,  even  though 
the  mass  of  the  nation  has  rejected  Him  in  whom  the  promises 
were  to  be  fulfilled.  Therefore  the  unbelief  of  others  does  not 
destroy  the  benefit  of  being  born  in  a  land  where  the  promises 
are  known. 

According  as  it  is  written:  as  in  ch.  i.  17.  What  Paul  has 
just  deduced  from  the  character  of  God  is  in  harmony  with  the 
ancient  Scriptures.  Paul  quotes,  word  for  word,  LXX.  Ps.  li.  4. 
Justified  :  looked  upon,  declared  to  be,  and  treated  as,  righteous  : 
see  note  under  ch.  iii.  26.  In  Thy  words :  the  matter  in  which 
God  submits  Himself  to  the  judgment  of  men.  Mayest  overcome : 
as  when  a  man  gains  his  suit  in  a  court  of  law.  Comest  into 
judgment :  by  submitting  his  conduct  and  words  to  the  judgment 
of  men.  The  Psalmist  confesses  his  own  sin,  "  Against  Thee  only 
I  have  sinned,  and  that  which  is  evil  before  Thee  I  have  done  ; " 
in  order  that,  in  condemning  that  sin,  God's  words  may  be  seen 
to  be  just  and  He  may  receive  at  the  bar  of  man's  moral  sense 
a  verdict  of  approval.  This  implies  the  justice  of  God's  condemna- 
tion of  sinners  even  in  Israel. 

The  exact  rendering  of  the  Hebrew  is,  "  In  order  that  Thou 
mayest  be  righteous  when  Thou  speakest,  be  pure  when  thou 
judgest."  But  the  common  Greek  rendering  was  sufficiently 
accurate  for  Paul's  purpose.  For  the  words  righteous  and  pure 
denote  evidently  righteousness  and  purity  in  the  eyes  of  men  : 
and  the  whole  passage  implies  that  God  seeks,  even  when 
pronouncing  judgment,  the  approval  of  men.  If  so,  He  may  be 
said  to  come  i?ito  judgment  and  to  he  justified. 

Paul  has  now  guarded  against  serious  perversion  his  teaching 
in  ch.  ii.  28,  29.  Some  might  infer  from  it  that  he  looked  upon 
the  outward  distinctions  of  the  Jew  as  worthless,  and  denied  the 
divine  origin  of  the  covenant  which  created  them.  To  Jews,  this 
would  be  a  serious  objection  to  his  teaching,  and  a  weapon  with 
which  they  would  oppose  it :  and  on  the  other  hand  it  might  lead 
those  who  accepted  it  to  underrate  the  earlier  dispensation.  Paul 
guards  against  this  double  danger  by  declaring  the  great  advantage 
of  the  Jews,  and  by  quoting  as  the  chief  of  them  their  possession 
of  the  records  of  the  historic  revelations  of  God  to  Israel.  And 
he  proves  that  the  worth  of  these  records  is  not  lessened  by 
the  unbelief  of  so  many  of  those  to  whom  for  the  world's  good 

7 


98  EXPOSITION   OF  [div.  i 

they  were  entrusted.  For,  in  the  promises,  God's  character  is 
involved  :  and  this  cannot  be  set  aside  byman's  unfaithfulness. 

Notice  here  and  throughout  the  epistle  Paul's  carefulness  to 
defend  at  every  point  the  divine  origin  of  the  Old  Covenant. 

The  great  lesson  of  vv.  3,  4  is  that  God's  character  is  a  pledge 
that,  whatever  man  may  do,  He  will  fulfil  His  promises  on  the 
conditions  therein  expressed.  It  is  easy  to  apply  this  to  ourselves. 
As  we  come  to  claim  the  promises  of  God,  we  remember  that 
these  promises  have  been  by  us  again  and  again  neglected  and 
doubted  and  disbelieved ;  and  that  at  this  moment  they  are  set 
at  nought  by  the  mass  of  mankind.  Dare  we  expect  that  God 
will  fulfil  promises  so  frequently  trampled  under  foot  ?  Yes :  He 
will  fulfil  them  even  to  the  letter.  For  our  unbelief  cannot  make 
Him  unfaithful.  The  inseparable  connection  of  His  character 
and  His  words  is  proof  that  every  promise  will  be  fulfilled.  And, 
if  so,  the  promises,  however  neglected,  are  of  inestimable  value 
to  those  who  possess  them.  Under  them  lies,  and  in  them  we 
take  hold  of,  the  faithfulness  of  God. 

A  tradition  embodied,  both  in  the  Hebrew  text  and  in  the  lxx., 
in  the  superscription  to  Ps.  li.  attributes  it  to  David  as  an 
expression  of  his  deep  penitence  after  Nathan's  rebuke  (2  Sam.  xii.  7) 
of  his  sin  with  Bathsheba.  And  we  notice  that,  in  spite  of  this 
terrible  sin,  which  was  severely  punished,  God  fulfilled  His 
covenanted  promise  to  David  recorded  in  2  Sam.  vii.  4 — 17.  No 
better  example  could  be  found  of  the  faithfulness  of  God  in  spite 
of  the  unfaithfulness  of  man. 

5 — 9.  The  quotation  in  v.  4,  which  is  illustrated  by  the  story 
of  David's  deep  sin,  reminds  us  that  the  sin  of  man,  so  far  from 
provoking  unfaithfulness  in  God,  sometimes  brings  out  into  clearer 
light  His  faithfulness  and  truth.  But  even  this  truth  may  be 
perverted  into  a  last  refuge  for  the  man  who  lives  in  sin  and  yet 
hopes  to  escape  from  judgment.  By  the  question  in  v.  5,  Paul 
discovers  the  refuge  ;  and  shows  in  vv.  6 — 9  how  untenable  it  is. 

5.  Two  questions,  in  which  the  readers  are  supposed  to  join. 
They  introduce,  by  way  of  inference  from  v.  4,  an  objection. 
Unrighteousness :  including  the  unbelief  of  most  of  the  Jews,  the 
falsehood  of  all  men,  and  David's  sin.  God's  righteousness :  that 
God  is  righteous,  as  in  vv.  25,  26.  This  meaning,  different  from 
that  in  vv.  21,  22,  i.  17,  is  determined  by  the  question,  Is  God 
unrighteous  ?  and  by  the  word  justified  in  v.  4.  It  is  the  agree- 
ment between  God's  treatment  of  men  and  the  principles  underlying 
the   Law.     Men  behold  and  declare  this  agreement,  and  thus 


sec.  8]  ROMANS   III.    1—9  99 

justify  God.  We  often  observe  that,  as  in  the  case  of  David,  man's 
sin  gives  occasion  for  a  manifestation  of  God's  strict  justice.  Paul 
asks,  What  shall  we  infer  from  this  ?  Shall  we  say,  because  Our 
unrighteousness  gives-proof-of  God's  righteousness,  that  God  is 
unrighteous  when  He  inflicts  His  anger,  i.e.  when  he  punishes 
men  for  their  sin  ?  These  questions  expose  a  covert  attack  on  the 
teaching  of  ch.  ii.,  viz.  that  to  punish  sin  is  unjust,  because  the 
punishment  reveals  the  uprightness  of  God.  As  a  man :  asking  a 
foolish  question. 

6 — 8.  An  absolute  denial,  supported  by  two  other  questions.  The 
principle  underlying  the  questions  of  v.  5  would  make  it  impossible 
for  God  to  judge  the  world,  and  would  justify  an  immoral  maxim. 

7.  Following  Tischendorf,  and  Westcott's  text,  the  R.V.  reads 
but  if,  making  v.  7  an  additional  statement  or  a  new  argument. 
Lachmann  and  Tregelles  read  for  if,  making  it  expound  or  confirm 
the  argument  underlying  v.  6.  This  latter  reading  is  given  in  the 
margins  of  Westcott  and  of  the  Revisers.  The  documentary 
evidence  seems  to  me  slightly  to  favour  it.  Moreover,  the  argument 
in  v.  6  needs  exposition  and  support :  and  this  it  finds  in  v.  7.  This 
logical  connection  might  easily  be  overlooked  by  a  copyist ;  and 
the  words  but  if  might  be  suggested  by  the  same  words  in  v.  5. 
Consequently,  the  slight  change  from  for  to  but  is  more  easily 
accounted  for  than  the  converse  change.  For  these  reasons,  I  prefer 
the  reading  in  the  Revisers'  margin,  and  take  v.  7  as  expounding  the 
argument  underlying  v.  6. 

My  lie  ...  I  also :  Paul  appeals  to  his  own  case.  The  truth 
of  God :  as  in  v.  4.  Abound :  work  itself  out  into  abundant  results : 
so  chs.  v.  15,  xv.  13.  For  His  glory:  so  2  Cor.  iv.  15  :  direction 
and  tendency  of  this  abundant  manifestation  of  God's  truthfulness, 
viz.  to  evoke  man's  admiration  of  the  moral  grandeur  of  God. 
Paul  declared  in  v.  4  that  God  is  truthful  in  His  treatment  and 
judgment  of  a  race  of  liars.  Therefore  every  lie,  by  bringing  upon 
itself  the  foretold  punishment,  will  give  additional  proof  of  God's 
veracity  and  thus  more  abundantly  reveal  His  moral  greatness. 
And  if  so,  every  man  in  the  world  may  claim  immunity  from 
punishment.  Every  Jew  and  Gentile  may  come  before  the  judg- 
ment-seat and  say,  Why  am  /  also  judged  as  a  sinner  ?  Even 
Paul  himself,  if  all  that  his  enemies  said  about  him  were  true,  could 
say  this.  Admit  once  this  principle,  and  God  cannot  judge  the 
world.  Notice  how  the  language  and  tone  of  this  verse  differ  from 
the  coldness  of  Western  thought  and  speech.  Paul  meets  a  man 
who  claims  immunity  from  punishment  because  his  sin  brings 


ioo  EXPOSITION   OF  [div.  i 

glory  to  God ;  and  at  once  puts  himself  by  the  man's  side  and  says 
that  he  also  and  everyone  else  may  claim  the  same  immunity. 

8.  Another  disproof  of  the  principle  underlying  the  question  in 
v.  5.  Evil-spoken-of:  blasphemed,  as  in  ch.  ii.  24.  We:  probably 
Paul  and  other  Christian  teachers.  Some  spoke  evil  of  Paul  and 
his  companions  by  saying  that  they  taught  men  to  do  bad  things  in 
order  that  good  results  might  follow.  Without  discussing  the 
truth  of  this  charge,  Paul  makes  use  of  a  correct  principle  under- 
lying it.  The  actions  which  it  is  unjust  to  punish  it  must  be  just  to 
perform.  If  the  end  justifies  the  means,  a  man  cannot  be  blamed 
who  deliberately  does  wrong  in  order  to  bring  about  a  good  result. 
But  this  is  what  Paul's  enemies  bring  as  a  charge  against  him. 
By  so  doing,  they  admit  that  the  principle  involved  is  wrong  :  and 
if  so,  the  question  in  v.  $b  must  be  answered,  as  Paul  has  answered 
it,  in  the  negative.  Whose  judgment:  the  sentence  pronounced 
by  God  on  those  who  assert  the  principle  attributed  to  Paul,  a 
principle  which  he  agrees  with  his  opponents  in  condemning. 

9.  What  then?  how  do  matters  stand  ?  so  chs.  vi.  15,  xi.  7.  Are- 
we-shielding-ourselves  ?  literally  holding  before  ourselves,  i.e.  as 
an  excuse.  This  plain  grammatical  meaning  (R.V.  marg.)  of  the 
word  here  used  gives  good  sense,  and  is  therefore  better  than  the 
unintelligible  R.V.  text,  are  we  in  worse  case  than  they  f  We  have 
seen  that  the  principle  called  in  question  in  v.  5,  viz.  that  it  is 
unjust  of  God  to  punish  sins  which  give  proof  of  His  justice, 
involves  two  serious  moral  consequences,  viz.  that  not  even  a  liar 
could  be  condemned  as  a  sinner,  and  that  it  would  be  right  to  do 
wrong  in  order  that  good  may  come.  We  must  therefore  either 
accept  these  consequences  or  deny  the  principle  which  involves 
them.  Paul  asks,  Which  alternative  do  we  take  ?  Is  it  our  object 
to  prove  that  there  are  no  moral  distinctions  and  will  be  no  judg- 
ment ?  Are  we,  by  stating  this  alternative,  holding  before  ourselves 
a  shield  behind  which  we  may  escape  punishment  ?  Not  at  all,  or 
in  every  way  not :  absolute  rejection  of  this  side  of  the  alternative. 
This  rejection  is  proved  by  the  foregoing  argument  in  chs.  i.  18 — 
ii.  29 :  for  we  have  before-accused  etc.  Both  Jews  and  Greeks, 
all:  the  latter  in  §  4,  and  the  former  in  §§  5—7.  Under  sin:  so 
ch.  vii.  14  :  looked  upon  as  a  crushing  weight  under  which  the 
sinner  lies,  or  a  power  from  whose  grasp  he  cannot  escape.  Notice 
here  an  assertion,  even  more  plain  than  ch.  ii.  1,  that  all  men  are 
sinners.  This  tremendous  and  universal  charge  is  complete  proof 
that  the  arguments  in  vv.  5 — 8  are  not  an  excuse  for  sin. 

Verses  5 — 9  reveal  Paul's  purpose  in  choosing  for  his  proof-text 


sec.  8]  ROMANS   III.    1—9  101 

Ps.  li.  4.  It  suggests  a  truth  which  may  be  perverted  into  a  last 
excuse  for  sin.  David's  sin  showed  forth  the  sinlessness  of  God, 
and  thus  served  a  moral  purpose  :  and  all  sin  will  eventually  do 
the  same.  But  is  it  not  unjust  for  God  to  punish  the  sin  of  which 
He  makes  use  to  manifest  His  own  glory  and  to  accomplish  His 
own  purposes  ?  Such  a  question  is  proof  of  human  folly.  Paul 
meets  it  with  an  indignant  negative.  If  this  be  unjust,  to  judge 
the  world  is  unjust  and  therefore  impossible.  In  this  world  of 
liars  every  man  might  say,  My  lie,  by  bringing  on  my  head  the 
threatened  punishment,  will  show  forth  the  truthfulness  of  God. 
If  others  escape  because  their  sin  glorifies  God,  why  may  not  I 
also  escape  ?  Thus  the  whole  world  would  find  excuse.  Again, 
since  all  sin  will  eventually  reveal  the  absolute  uprightness  of 
God,  a  man  might  deliberately  go  into  sin  with  this  in  view.  It 
would  be  right  to  do  wrong :  because  all  wrong  will  show  forth  the 
righteousness  of  God.  A  man  might  justly  do  the  very  things 
which  our  enemies  bring  as  a  charge  against  us  that  we  teach  men 
to  do.  But  our  opponents,  by  making  this  a  charge  against  us, 
condemn  it.  In  their  condemnation,  I  agree.  Hence  either  God 
is  just  when  He  punishes  the  sin  of  which  He  makes  use  to 
accomplish  His  own  purposes,  or  the  teaching  with  which  we  are 
falsely  charged  is  right  and  the  judgment  day  is  a  fiction.  Which 
alternative  do  we  accept  ?  Are  we  weaving  a  cover  for  our  sin  ? 
The  arguments  in  chs.  i.  18 — ii.  29  prove  that  we  are  not.  We 
have  already  charged  all  men  with  sin,  and  proved  that  all  sinners 
are  exposed  to  punishment.  The  question  in  v.  %b  is  answered  : 
a  shield  which  would  equally  protect  all  sinners  protects  none. 

Ch.  iii.  1 — 9  supplements  ch.  ii.  The  man  who,  in  ch.  ii.  2, 
claimed  to  escape  the  universal  sentence  has  failed  to  make  good 
his  claim  :  he  can  hide  himself  neither  (vv.  3 — 11)  in  the  mercy  of 
God,  nor  (vv.  12 — 24)  in  his  possession  of  the  Law,  nor  (vv.  25 — 29) 
in  circumcision.  Yet  he  cannot  say  that  the  accuser  who  has  cast 
to  the  winds  his  excuses  has  thereby  cast  to  the  winds  the  reality 
of  the  advantages  given  by  God  to  his  fathers  and  to  himself :  for 
the  privileges  which  he  has  failed  to  use  are  many  and  great.  He 
cannot  appeal  to  the  glory  which  will  accrue  to  God  from  his 
condemnation  as  a  reason  why  the  condemnation  should  not  be 
carried  out  :  for  this  appeal,  if  valid,  would  be  valid  for  the  whole 
world.  The  prisoner  stands  without  reply  before  his  accuser  and 
before  God. 


102  EXPOSITION   OF  [div.  i 

SECTION  IX 

THE  JEWS  ARE  CONDEMNED  BY  THEIR  OWN  LA  W 

Ch.  III.  10— 20 

According  as  it  is  written,  '"''There  is  not  a  righteous 
man,  not  even  one.  n  There  is  not  an  understanding 
one:  there  is  not  a  man  who  seeks  out  God.  n  All 
have  turned  away:  together  they  have  become  useless. 
There  is  none  that  does  kindness :  there  is  not  even 
one."  13"An  opened  grave,  their  throat  is:  with  their 
tongues  they  were  beguiling"  '''■Poison  of  asps  is 
under  their  lips"  I4  "  Whose  mouth  is  full  of  cursing 
and  bitterness."  15 "  Quick  are  their  feet  to  pour  out 
blood  .  .  .  16ruin  and  calamity  are  in  their  ways:  17  and 
a  way  of  peace  they  have  not  known."  18  "  There  is 
no  fear  of  God  before  their  eyes" 

19  But  we  know  that  so  many  things  as  the  Law  says,  to  those 
in  the  Law  it  speaks,  in  order  that  every  mouth  may  be  shut, 
and  all  the  world  may  be  brought  under  the  judgment  of  God. 
20  Because  from  works  of  law  will  no  flesh  be  justified  in  His  sight : 
for  through  law  comes  knowledge  of  sin. 

Paul  will  now  prove  that  the  accusation  in  v.  9,  which  sums  up 
the  result  of  the  argument  of  Div.  1.,  is  in  harmony  with  the  ancient 
Scriptures  :  according  as  it  is  written :  cp.  v.  4,  ch.  i.  1 7.  This 
he  does  by  grouping  together,  without  mentioning  the  human 
authors,  five  passages  from  the  Psalms  and  one  from  the  Book  of 
Isaiah.  The  first  asserts  universality  of  sin  in  the  Psalmist's  day  : 
four  others  imply  that  the  sin  even  of  circumcised  Jews  is  hateful 
to  God  and  will  receive  punishment  :  and  the  last  confirms  the 
teaching  of  ch.  i.  21  that  outward  sin  arises  from  inward  neglect  of 
God.  Paul  quotes  for  the  most  part  word  for  word  from  the  LXX. 
The  differences  between  the  quotations  and  the  original  text  do 
not  affect  the  argument.  Examination  will  show  that  in  each  case 
the  ancient  writer  means  all,  and  more  than  all,  Paul's  argument 
requires. 


sec.  9]  ROMANS   III.    10—20  103 

10 — 12.  From  Ps.  xiv.  1 — 3,  repeated  in  Ps.  liii.  1 — 3.  God  looks 
down  from  heaven  to  see  if  there  are  any  who  show  their  intelli- 
gence by  seeking  to  know  and  please  Him.  Here  is  the  result. 
His  eye  cannot  detect  one  righteous  man.  Not  one  acts  wisely, 
or  makes  it  the  object  of  life  to  find  out  God.  All  have  strayed 
from  the  right  path  :  all  have  together  failed  to  attain  their 
Maker's  purpose.  Not  even  one  does  good.  Evidently  the 
Psalmist's  words  include  Jews  as  well  as  Gentiles.  Consequently 
Paul's  charge  in  v.  9  is  but  a  repetition  of  an  O.T.  declaration  about 
Jews  and  Gentiles  of  an  earlier  day. 

13—17.  Descriptions  of  bad  men.  An  opened  grave:  so 
Jer.  v.  16.  So  deadly  were  the  arrows  of  the  Chaldeans  that 
the  quiver  from  which  they  came  seemed  like  a  grave  opened  to 
receive  the  dead  whom  the  arrows  slew.  But  more  deadly  than 
arrows  are  the  words  of  the  men  described  in  Ps.  v.  9.  They 
encourage  or  provoke  to  acts  of  violence  and  bloodshed  :  the 
opening  of  their  mouth  involves  the  opening  of  a  grave  to  receive 
those  whose  death  will  result  from  their  words.  Hence,  in  the 
vividness  of  Eastern  imagination,  their  throat  is  called  a  grave 
opened  to  receive  the  slain.  David  himself,  if  not  with  his  lips 
yet  with  his  pen,  dug  a  grave  for  Uriah :  2  Sam.  xi.  14.  That 
the  word  throat  denotes  here,  as  in  Ps.  cxv.  7,  an  organ  of  speech, 
is  proved  by  the  words  tongues  and  lips  following.  Beguiling: 
their  tongues  being  used  as  instruments  of  guile.  This  made 
their  words  as  dangerous  and  deadly  as  poison  of  asps,  which 
lies  concealed  under  their  lips:  word  for  word  from  Ps.  cxl.  3. 
The  Psalmist  cries  for  deliverance  from  bloody  and  deceitful  men. 
He  is  afraid  of  their  secret  plots.  The  lips  with  which  the  plots 
are  communicated  to  others,  and  thus  matured,  are  as  deadly  to 
him  as  the  poison  of  a  serpent.  He  appeals  to  God  against  them, 
and  calls  for  their  destruction.  Whose  mouth  etc. :  from  Ps.  x.  7  : 
a  description  of  proud  men  who  lay  snares  for  the  poor  and 
innocent,  and  expect  to  escape,  saying  that  God  has  forgotten 
their  deeds  and  will  not  punish.  The  Psalmist  appeals  to  God 
as  one  who  beholds  mischief  and  spite,  and  will  requite  it.  This 
teaching  of  the  Psalms  is  confirmed  by  a  quotation  from  Isa.  lix.  7,  8. 
Here  are  men  whose  feet  are  quick  when  their  purpose  is  to 
shed  blood.  If  you  trace  their  steps,  you  find  that  they  have 
left  behind  them  ruin  and  calamity.  War  and  violence  are 
their  only  element :  and  a  way  of  peace  they  have  not  known. 
Yet  these  men  were  Israelites :  for  the  prophet  declares  {v.  2) 
that  their  sins  have  separated  them  from  their  God.     Therefore, 


104  EXPOSITION   OF  [div.  i 

in  his  view,  God  is  angry  with  the  sins  even  of  those  who  possess 
the  Law  and  bear  in  their  bodies  the  seal  of  the  covenant. 

18.  An  explanation  of  the  conduct  described  in  the  foregoing 
quotations  :  from  Ps.  xxxvi.  I.  As  the  writer  ponders  the  trans- 
gression of  the  wicked,  he  learns  its  cause,  absence  of  fear  of  God. 
He  is  not  before  their  eyes  as  an  object  inspiring  fear:  hence 
their  wickedness. 

The  real  force  of  the  above  quotations  lies  not  so  much  in  the 
words  quoted  as  in  the  entire  context,  and  in  the  fact  that  such 
quotations  might  be  indefinitely  multiplied.  They  are  a  fair 
sample  of  the  entire  O.T.,  and  prove  its  complete  agreement  with 
the  teaching  of  Rom.  ii.  For  the  bad  men  here  described  were 
undoubtedly  Jews. 

On  what  principle,  and  with  what  precise  object,  did  Paul  select 
these  quotations  ?  We  cannot  conceive  that  he  gives  here  a 
universal,  or  even  a  comparatively  fair,  description  of  the  nation. 
He  has  rather  gathered  together  into  one  awful  picture  the  very 
darkest  lines  of  the  many  delineations  of  character  contained  in 
the  Jewish  Scriptures.  The  men  before  us  are  of  the  worst  kind. 
The  opening  of  their  mouths  is  the  opening  of  a  grave  :  they  are 
deadly  as  vipers  :  their  language  is  a  curse :  the  prospect  of 
murder  hurries  them  on  with  rapid  steps  :  where  they  have  been, 
destruction  and  calamity  are  :  and  how  to  walk  so  as  to  be  at 
peace,  they  know  not.  The  delineations  form  one  picture  :  vv.  13, 
14  describe  their  words;  vv.  15 — 17,  their  actions;  and  v.  18 
gives  the  cause  of  the  whole.  Paul  has,  in  my  view,  put  together 
this  mosaic  of  sin  in  order  to  prove  that  the  O.T.  teaches  that 
Jewish  privileges  do  not  in  themselves  save  even  from  the  lowest 
depths  of  sin.  He  does  not  say  that  the  objector  in  ch.  ii.  is  as 
bad  as  these  men.  But  whatever  he  pleads  for  himself  these  men 
might  have  pleaded.  These  bad  men,  whose  names  are  forgotten 
but  in  whose  character  is  plainly  written  the  condemnation  of 
God,  arise  from  oblivion  to  declare  that  outward  privileges,  even 
though  they  come  from  God,  and  outward  connection  with  the 
people  of  God,  do  not  necessarily  save. 

19.  A  principle  which  both  readers  and  opponents  know,  and 
which  gives  divine  authority  to  the  foregoing  quotations.  That 
quotations  from  the  Psalms  and  the  Book  of  Isaiah  are  spoken  of 
as  a  voice  of  the  the  Law,  implies  that  these  books  are  an 
authoritative  declaration  of  God's  will  concerning  man's  conduct 
and  of  the  principles  on  which  He  governs,  and  will  judge,  the 
world  ;  and  prove  that  in  Paul's  view  even  man's  cry  to  God  for 


sec.  9]  ROMANS  III.    10—20  105 

deliverance,  e.g.  Ps.  cxl.,  was  also  in  some  real  sense  God's  voice 
to  man.  To  those  ill  the  Law :  those  to  whom  the  sacred  books 
were  given,  and  to  whom  they  were  therefore  the  moral  element 
of  life  and  action.  Cp.  1  Cor.  ix.  21  :  "in  law  of  Christ."  It 
speaks :  consequently  the  foregoing  quotations  are  God's  voice  to 
Paul's  readers. 

In  order  that  etc. :  purpose  for  which  the  words  quoted  from 
the  Psalms  and  the  Book  of  Isaiah  were  written.  Every  mouth 
shut:  without  excuse  for  sin.  It  recalls  the  excuses  in  ch.  ii. 
All  the  world:  Jews  and  Gentiles,  without  exception.  Under 
judgment:  exposed  to  punishment,  because  without  excuse 
for  their  sin.  Paul  here  asserts  that  God  gave  the  Law,  which 
finds  in  the  O.T.  permanent  literary  embodiment,  in  order  that 
every  man  may  stand  before  Him  silent  and  condemned,  i.e.  in 
conscious  and  helpless  exposure  to  punishment.  Notice  that  this 
purpose  of  the  Law  of  Moses,  of  which  the  teaching  of  the 
prophets  was  a  divinely-inspired  exposition,  is  identical  with  the 
purpose  of  God's  manifestation  of  Himself  in  Nature,  as  stated 
in  ch.  i.  20:  "that  they  may  be  without  excuse."  We  need  not 
infer  that  this  was  the  only  purpose  of  these  revelations :  see 
Ps.  cxix.  105. 

This  purpose  was  far  from  the  thought  of  the  writers  of  the 
Psalms.  It  therefore  implies  that  these  last  had  an  Author  and 
purpose  greater  than  the  human  authors  and  their  immediate 
purpose.  It  therefore  confirms  the  proof,  afforded  by  the  use  of 
the  term  the  Law  to  describe  the  quoted  Psalms,  that  in  them 
spoke  One  greater  than  man. 

20.  Because  etc.:  a  universal  principle  stated  in  order  to 
explain  how  the  Law  brings  all  men  silent  and  guilty  before  God, 
and  thus  explaining  why  God  used  this  means  for  this  end.  These 
words  recall  Ps.  cxliii.  2.  The  writer  prays  God  not  to  enter  into 
judgment  with  him,  on  the  ground  that  in  His  sight  no  living  person 
is  or  will  be  counted  righteous.  That  no  one  will,  implies  that  no 
one  can  be  justified.  From  works  of  law:  actions  in  obedience 
to  a  written  prescription,  looked  upon  as  a  source  or  means  of  the 
judge's  approval,  flesh :  the  material  of  which  our  bodies  are 
composed:  see  note  under  ch.  viii.  11.  Since  it  is  the  only  form 
in  which  human  nature  presents  itself  to  us,  all  flesh  includes  all 
mankind.  It  represents  humanity  as  limited  by  the  conditions 
imposed  by  the  material  of  the  bodies  in  which  we  live  and  through 
which  we  act.  We  shall  learn  from  ch.  vi.  12  that  the  sin  which 
prevents   our  justification  by  works  has  its  throne  in  the  flesh. 


106  EXPOSITION   OF  [div.  i 

This  universal  denial  excludes  justification  by  works  both  in  this 
life  and  at  the  bar  of  God. 

For  through  law  etc. :  explanation  and  confirmation  of  the 
foregoing  assertion.  That  these  words  are  neither  explained  nor 
proved,  reveals  Paul's  confidence  that  they  need  neither  explanation 
nor  proof.  They  appeal  to  the  experience  of  all.  We  find  that 
all  progress  in  knowledge  of  the  Law  reveals  a  law  which  we  have 
broken.  It  is  true  that  in  Christ  we  find  deliverance  from  the 
power  and  stain  of  sin  :  consequently,  by  revealing  with  increasing 
clearness  our  own  sinfulness  and  thus  driving  us  to  Christ  for 
salvation,  the  Law  leads  us  day  by  day  to  closer  conformity  to 
the  will  of  God.  But  this  is  wrought  by  the  Gospel,  and  only 
indirectly  by  the  Law  ;  not  by  obedience  to  a  command,  but  by 
belief  of  the  Gospel.  Now,  if  the  Law  reveals  disobedience  in 
all  to  whom  it  is  given,  it  cannot  justify.  For  justification  through 
law  can  be  obtained  only  by  obedience.  Therefore,  by  imparting 
knowledge  of  sin,  the  Law  reveals  its  own  powerlessness  to 
justify. 

Verse  20  gives  complete  proof  of  the  assertion  in  v.  19  that 
consciousness  of  guilt  is  not  only  an  actual  result  of  the  Law 
but  the  purpose  and  end  for  which  it  was  given.  God  gave  to 
men  commands  which  He  knew  they  would  not  obey ;  and 
threatened  punishment  in  case  of  disobedience.  What  was  His 
purpose  in  so  doing?  Not  directly  to  produce  obedience.  For, 
if  so,  the  Law  was  a  failure  :  and  God's  foreknowledge  makes  it 
inconceivable  that  He  would  use  means  which  He  knew  would 
not  succeed.  We  are  therefore,  even  apart  from  his  apostolic 
authority,  compelled  to  accept  Paul's  assertion  that  the  actual 
result  of  the  Law  was  also  its  designed  result.  God  gave  it  in 
order  to  make  us  conscious  of  our  lost  state,  and  thus  to  prepare 
us  for  a  revelation  of  righteousness  through  Christ.  In  ages  to 
come,  we  shall  look  back  upon  the  Law,  not  as  a  failure,  but  as 
a  guardian-slave  (Gal.  iii.  24)  who  led  us  to  Christ,  and  as  an 
essential  link  of  the  chain  which  raised  us  from  sin  to  eternal 
obedience  and  blessedness. 

Notice  how  much  vv.  19,  20  increase  the  force  of  the  foregoing 
quotations.  In  the  quoted  words  the  Law  speaks,  and  declares 
how  God  will  treat  those  to  whom  it  is  given  :  and  God's  purpose 
in  giving  the  Law  was  precisely  the  purpose  which,  by  the 
arguments  of  Div.  1.,  Paul  has  sought  to  accomplish. 

THE  LAW.     A  law  is  a  setting  forth,  by  an  authority  claiming 


sec.  9]  ROMANS   III.    10—20  107 

to  determine  and  limit  the  action  of  men,  of  what  they  are  to  do 
and  not  to  do.  So  Prov.  iii.  1  :  "  My  son,  forget  not  my  law,  but 
let  thy  heart  keep  my  commands."  The  state  claims  this  right 
over  its  citizens  ;  and  therefore  its  enactments  are  called  laws. 
And,  since  without  penalties  enactments  are  powerless,  the  laws 
of  the  state  announce  both  what  the  citizens  are  to  do  and  not 
to  do  and  the  punishment  of  disobedience.  The  laws  of  an 
absolute  monarch  are  an  announcement  of  the  principles  on  which 
he  will  treat  his  subjects. 

On  the  ultimate  foundation  of  law  in  the  inborn  moral  sense  of 
man,  see  the  important  quotation  on  p.  79. 

To  Israel  God  was  the  only  King  and  Lawgiver  and  Judge. 
Consequently,  in  the  Bible,  unless  otherwise  stated,  the  word  law 
denotes  always  the  Law  of  God. 

In  Gen.  xxvi.  5  God  says,  "  Abraham  obeyed  My  voice,  and  kept 
My  charge,  My  commandments,  My  ordinances,  and  My  laws." 
At  Sinai  God  gave  to  Israel,  through  the  agency  of  Moses,  a  body 
of  definite  prescriptions,  to  be  henceforth  their  national  law,  and 
the  basis  of  God's  future  dealings  with  the  nation  whom  He  had 
joined  to  Himself  by  solemn  covenant.  A  rudimentary  code  of 
civil  law  is  said  to  have  been  written  by  Moses  at  Sinai :  Ex.  xxiv.  4. 
Statutes  of  sacrificial  worship  were  added,  each  called  a  law: 
Lev.  vi.  9,  14,  25.  In  the  plains  of  Moab,  shortly  before  his  death, 
Moses  restated  the  Law,  wrote  it,  and  publicly  gave  the  book  to 
Israel  as  the  authoritative  standard  of  the  will  of  God,  according 
to  which  the  people  were  to  live  and  according  to  which  they  will 
be  rewarded  or  punished  :  Dt.  xxxi.  9,  26.  Henceforth  we  read 
of  the  Book  of  the  Law:  Josh.  i.  8,  viii.  34,  2  Kgs.  xxii.  8,  II, 
Neh.  viii.  1.  The  Book  itself,  as  being  the  authoritative  and 
only  permanent  embodiment  of  God's  will,  is  called  the  Law: 
1  Kgs.  ii.  3,  1  Chr.  xvi.  40,  2  Chr.  xxiii.  18,  xxxi.  3,  xxxv.  26, 
Ezra  iii.  2.  Hence  the  term  the  Law  became,  and  is  still  with 
the  Jews,  the  common  title  of  the  Pentateuch:  Rom.  iii.  21, 
Lk.  xxiv.  44,  Acts  xxiv.  14. 

The  ordinances  given  in  the  wilderness  are  attributed  to  Moses 
in  1  Cor.  ix.  9,  Heb.  ix.  19,  x.  28,  Lk.  ii.  22,  xxiv.  44,  Jno.  i.  17,  45, 
vii.  19,  23,  Acts  xiii.  39,  xv.  5.  A  narrative  in  Genesis  is  quoted  in 
Gal.  iv.  21  as  the  Law.  In  Rom.  iii.  10 — 18,  Jno.  x.  34,  quotations 
from  the  Psalms  and  one  from  the  Book  of  Isaiah  have  the  authority 
of  the  Law  j  these  books  being  thus  placed  on  a  level  with  the 
Pentateuch.  Thus  extended,  the  Law  denotes  in  the  N.T.,  unless 
otherwise  defined,  the  Jewish  Scriptures  looked  upon  as  a  rule  of 


io8  EXPOSITION  OF  [div.  i 

life  given  by  God  to  man,  and  as  a  declaration  of  the  principles 
of  God's  government  of  the  world. 

Looking  now  at  the  contents  of  these  books,  we  notice  that  one 
spirit  animates  the  whole.  Its  voice  is,  Do  this  and  live.  This  is 
the  essence  of  law  :  and  this  principle  assumes  authoritative  form 
in  the  Old  Covenant  and  in  the  Jewish  Scriptures.  The  written 
word  is  the  body,  this  principle  is  the  spirit,  of  the  Law.  Hence 
the  apparent  variety  in  the  use  of  the  word.  Just  as  the  word  man 
refers  sometimes  to  bodily  form,  at  other  times  to  mental  and 
moral  character,  so  the  term  the  Law  refers  sometimes  to  the 
Pentateuch  and  the  other  Holy  Scriptures,  and  at  other  times  to 
the  great  principle  which  inspires  these  ancient  writings,  viz.  that 
God  will  treat  men  according  to  their  deeds.  The  special  reference 
must  in  each  case  be  determined  by  the  context.  But  in  all  cases 
the  underlying  meaning  is  the  same.  It  is  unsafe  to  rely  in  a 
translation  upon  the  presence  or  absence  of  the  definite  article. 
But  in  the  original  the  anarthrous  term  law  refers,  I  believe, 
almost  always  to  the  general  principle,  Do  this  and  live  ;  and  the 
Law  to  the  historical  and  literary  form  in  which  this  principle  took 
shape  in  the  ears  and  eyes  and  thoughts  of  Israel. 

We  have  already  met  the  word  law  in  various  connections  of 
thought.  We  saw  in  Rom.  ii.  12  that  possession  of  the  Law 
separated  mankind  into  two  great  theological  divisions ;  that 
{v.  13)  not  those  who  hear,  but  those  who  obey,  the  words  written 
therein  will  be  justified  ;  that  {vv.  17,  20,  23)  in  possession  of  the 
Book  some  trusted  for  salvation,  and  thought  themselves  wise 
because  instructed  from  its  pages  ;  and  that  (v.  24)  by  transgressing 
the  written  word  they  brought  dishonour  to  God.  The  contents 
of  the  Book  were  written  in  the  hearts  of  the  Gentiles,  who  thus 
became  to  themselves,  in  some  measure,  what  the  Book  was  to  the 
Jews :  v.  14.  By  this  means  Gentiles  sometimes  accomplish, 
without  having  read  them,  the  purpose  for  which  the  written 
commands  were  given  to  Israel :  v.  27.  The  great  purpose  of  the 
Law,  wrought  out  unconsciously  by  its  human  agents,  was  to  leave 
all  men  without  excuse  for  sin  ;  and,  because  by  nature  none  are 
able  to  obey  it,  to  bring  all  men  under  conscious  liability  to 
punishment. 

A  threefold  purpose  is,  in  this  epistle,  attributed  to  the  Law  ; 
viz.  that  (ch.  v.  20)  through  it  the  one  sin  of  Adam  might  multiply 
itself  into  the  many  sins  of  his  children,  that  (ch.  iii.  19)  all  sinners 
and  therefore  all  men  may  be  without  excuse  for  sin  and  may  know 
that  God  will  punish  them,  and  that  (ch.  vii.  13)  they  may  become 


sec.  9]  ROMANS   III.    10—20  109 

conscious  of  the  indwelling  and  irresistible  power  of  sin  which 
prevents  them  from  doing  what  they  know  to  be  right  and  even 
wish  to  perform.  In  other  words,  the  Law  was  given  to  Israel  and 
written  in  the  hearts  of  all  men,  in  order  to  bring  about  in  all  men 
actual  personal  sin,  and  consciousness  of  inward  bondage  and  of 
coming  punishment.  These  are  the  divinely-chosen  and  mysterious 
steps  to  a  glorious  goal,  viz.  actual  obedience  to  the  will  of  God, 
begun  imperfectly  on  earth  and  to  be  fully  realised  in  the  life  to 
come.     But  beyond  these  first  steps  the  Law  cannot  lead  us. 

Division  i.,  embracing  chs.  i.  18 — iii.  20,  is  a  proof  of  the 
assertion  in  ch.  i.  18.  The  proof  and  the  defence  of  it  against 
prevalent  objection  are  now  complete.  By  pointing  to  God's 
revelation  of  Himself  in  Nature,  and  to  the  immoral  results  of 
ungodliness,  Paul  proved  in  ch.  i.  19 — 32  that  God  is  angry  with  all 
ungodliness  and  sin.  And  if  so,  since  all  are  sinners,  God  is  angry 
with  all  men :  ch.  ii.  1.  In  v.  2,  Paul  repeats,  after  complete 
proof,  the  assertion  in  ch.  i.  18.  To  expect  exemption  from  this 
universal  principle  because  of  God's  forbearance,  is  a  mark  of 
ignorance  :  ch.  ii.  3 — 11.  No  reason  for  such  expectation  is  found 
either  in  {vv.  12 — 24)  the  Law  or  in  (vv.  25 — 29)  circumcision. 
Yet  the  possession  of  the  Law  is  to  the  Jew  an  advantage  which 
the  unbelief  of  the  mass  of  the  nation  does  not  set  aside  :  ch.  iii. 
1 — 4.  Their  unbelief  will  but  demonstrate  the  righteousness  of 
God  ;  yet  even  this  will  not  save  them  from  punishment :  vv.  5 — 8. 
In  ch.  iii.  9,  Paul  triumphantly  combines  the  assertion  in  ch.  i.  18  and 
its  universal  application  in  ch.  ii.  1,  2.  In  ch.  iii.  10 — 20,  he  shows 
that  what  he  has  proved  agrees  with  the  teaching  of  the  ancient 
Scriptures. 

DlV.  I.  was  introduced  to  show  that  the  righteousness  revealed 
in  the  Gospel  by  faith  proves  the  Gospel  to  be  a  power  of  God  to 
save  all  that  believe.  The  proof  is  now  complete.  Paul  has  shown 
us  a  world  perishing  because  of  God's  anger  against  sin  :  therefore, 
if  the  good  news  from  God  announces  God's  favour  towards  all  that 
believe,  it  is  indeed  to  them  the  mighty  arm  of  God  stretched  out 
to  save. 

Notice  the  clearness  and  force  of  Paul's  arguments.  They  rest 
in  part  on  great  principles  which  commend  themselves  to  the  moral 
sense  of  all,  and  which  underlie  the  teaching  of  the  entire  Old 
Testament ;  and  in  part  on  social  facts  within  the  immediate 
observation  of  Paul's  readers,  and  to  some  extent,  even  at  this 
distance  of  time,  within  our  own  observation.     If  we  admit  the 


no  EXPOSITION   OF  [div.  i 

principles  and  facts,  Paul's  arguments  compel  us  to  admit  his 
conclusions.  Notice  also  that,  just  as  in  chs.  ii.  6,  13,  24,  29,  iii.  4 
he  shows  that  the  principles  from  which  his  conclusions  are  drawn 
are  in  harmony  with  the  Old  Testament,  so  in  ch.  iii.  10 — 18  he 
shows  that  his  conclusions  are  in  harmony  with  the  same.  So 
conclusive  is  his  reasoning  that  we  have  forgotten  the  apostolic 
authority  of  the  reasoner.  If  Div.  I.  were  only  a  fragment  from 
an  unknown  author,  it  would  still  carry  complete  conviction. 

Observe  carefully  Paul's  use  of  the  Jewish  Scriptures.  He 
nowhere  appeals  to  isolated  or  difficult  texts.  Each  passage  is  a 
representative  of  many  others  teaching  the  same  truth.  Examina- 
tion proves  that  each  quotation  fairly  involves  the  principle  it  was 
adduced  to  support.  We  may  well  take  this  great  teacher  as  a 
pattern  of  Old  Testament  exposition. 

In  Div.  i.,  Paul  has  not  carried  us  above  the  level  of  the  Old 
Covenant.  He  has  only  gathered  into  one  focus  whatever  the 
ancient  Scriptures,  looked  upon  as  law,  said  and  proved  in  former 
days.  The  name  of  Christ  has  occurred  only  once  ;  and  then  not 
as  the  Saviour,  but  as  the  Judge,  of  the  world.  Div.  1.  bears  to 
the  rest  of  the  epistle  the  relation  which  the  Old  Covenant  bears 
to  the  New.  It  is  therefore  a  testimony  to  the  permanent  moral 
worth  of  the  Old  Testament. 

We  have  heard  the  Law  :  it  has  pronounced  our  condemnation 
and  made  us  conscious  of  our  need  of  salvation.  And,  since  God 
is  angry  with  all  sin,  no  salvation  will  supply  our  need  except  one 
which  makes  us  free  from  the  guilt,  the  power,  and  the  stain  of  sin. 


sec.  10]  ROMANS   III.    21—26  in 

DIVISION    II 

JUSTIFICATION    AND    ITS    RESULTS 

Chs.  III.  21— V 

SECTION  X.    JUSTIFICATION  THROUGH  FAITH 
AND   THROUGH  CHRIST 

Ch.  III.  21—26 

But  now,  apart  from  law,  a  righteousness  of  God  has  been 
?nanifested,  witness  being  borne  to  it  by  the  Law  and  the  Prophets, 
32  a  righteousness  of  God  through  belief  of  Jesus  Christ,  for  all  that 
believe.  For  there  is  no  difference :  nfor  all  have  sinned,  and  fall 
short  of  the  glory  of  God;  n  being  justified  freely  by  His  grace 
through  the  rede?nption  which  is  in  Christ  Jesus,  25  whom  God  set 
forth  as  ^propitiation  through  faith,  in  His  blood,  for  demonstra- 
tion of  His  righteousness,  because  of  the  passing  over  of  the  before- 
committed  sins  in  the  forbearance  of  God,  ™for  the  demonstration  of 
His  righteousness  in  the  present  season,  in  order  that  He  may  be 
Himself  righteous  and  a  justifer  of  him  that  has  faith  of  Jesus. 

21.  But  now  etc. :  sudden  and  joyful  transition  from  the  con- 
demnation of  the  Law  to  the  light  of  the  Gospel.  Apart  from 
law:  independent  of,  and  in  some  sense  contradicting,  the  great 
principle  underlying  the  Jewish  Scriptures,  viz.  that  the  favour  of 
God  is  conditioned  by  obedience  to  His  commands.  It  is  practically 
the  same  as  "  apart  from  works  of  law  "  in  v.  28.  Righteousness 
of  God:  as  in  ch.  i.  17.  Manifested:  set  conspicuously  before  the 
eyes  of  men,  as  in  ch.  i.  19.  Compare  and  contrast  ch.  i.  17.  The 
righteousness  of  God  h&S-been-mamfested  (perfect  tense)  once  for 
all  by  the  appearance  of  Christ  and  by  His  announcement  of 
salvation  :  day  by  day  "  it  is  revealed  by  faith  "  (present  tense),  i.e. 
brought  into  the  consciousness  of  each  one,  as  each  one  believes. 
Witness-being-borne-to-it :  day  by  day,  as  the  ancient  Scriptures 
are  read.  This  testimony  was  mentioned  in  ch.  i.  2 :  and  a 
specimen  was  given  in  ch.  i.  17.  Much  more  of  it  will  be  given  in 
chs.  iv.,  ix.,  x.  The  Law :  the  Pentateuch  only.  The  Prophets : 
the  other  chief  division  of  the  Jewish  Scriptures:  cp.  Mt.  v.  17, 


ii2  EXPOSITION   OF  [div.  II 

vii.  12,  xi.  13,  xxii.  40.  A  fuller  description  is  given  in  Lk.  xxiv.  44: 
"  the  Law  of  Moses  and  the  Prophets  and  Psalms."  The  phrase 
here  is  not  only  a  common  division  of  the  O.T.  but  describes  two 
conspicuous  elements  which  run  through  the  whole  :  for  very  much 
of  the  Law  is  expressly  or  symbolically  prophetic,  and  the  Prophets 
announce  or  rather  reiterate  God's  will  about  man's  conduct.  The 
word  law  refers  to  the  principle  of  law,  which  is  the  great  feature 
of  the  Pentateuch  :  the  term  the  Law  refers  to  the  book  in  which  it 
assumes  written  form. 

22a.  Additional  information  about  the  righteousness  of  God,  viz. 
the  channel  through  which,  and  the  persons  for  whom,  it  comes. 
Belief  (or  faith)  of  Jesus  Christ :  an  assurance  of  which  Christ  is 
Himself  the  personal  object,  a  sure  confidence  that  the  words  of 
Christ  are  true  and  will  come  true  because  they  are  spoken  by  One 
who  cannot  deceive  and  who  is  able  to  perform  His  own  promises. 
Same  construction  with  the  genitive  in  v.  26,  Gal.  ii.  16  twice, 
iii.  22,  Eph.  iii.  12,  Ph.  iii.  9,  Mk.  xi.  22.  For  all  that  believe: 
persons  for  whom  the  gift  of  righteousness  is  proclaimed  in  the 
Gospel.  The  emphatic  word  all,  like  "everyone"  in  ch.  i.  16, 
includes  Jew  and  Gentile,  whether  previously  moral  or  immoral. 
We  can  conceive  the  favour  of  God  given  through  faith,  yet  only  to 
a  portion  of  those  that  believe.  These  words  declare  that  faith  is 
the  only  condition. 

Some  have  supposed  that,  although  salvation  is  proclaimed  for 
all  who  believe,  God  has  secretly  resolved  to  bestow  only  upon 
a  portion  of  the  race  selected  by  Himself  those  influences  without 
which  repentance  and  faith  are  impossible.  If  so,  salvation  is 
limited,  not  really  by  man's  unbelief,  but  by  God's  eternal  purpose. 
This  view  seems  to  me  at  variance  with  the  teaching  of  this  verse  : 
and  I  hope  to  prove  in  a  note  under  ch.  ix.  33  that  it  is  utterly 
at  variance  with  the  teaching  of  Paul. 

This  verse  states  the  personal  object  of  our  faith,  but  not  its 
object-matter.  It  tells  us  whom,  but  not  expressly  what,  we  must 
believe.  But  there  can  be  no  belief  without  something  believed, 
no  mental  rest  in  an  idea  without  an  idea  in  which  to  rest.  See 
note  under  ch.  iv.  25.  And  evidently  the  object-matter  of  saving 
faith  is  the  good  news  announced  by  Christ :  so  1  Th.  ii.  13, 
Mk.  i.  1 5.  We  obtain  the  favour  of  God  by  belief  that  through 
the  death  of  Christ  God  bestows  His  favour  as  a  gift  upon  us 
who  believe,  this  belief  being  reliance  with  all  the  interests  at 
stake  on  the  word  and  faithfulness  and  power  of  God. 

The  conspicuous  phrase  righteousness  of  God  in  v.  21  and  again 


sec.  10]  ROMANS   III.    21—26  113 

in  v.  22  at  once  recalls  the  same  phrase  in  ch.  i.  17  ;  and  takes 
up  and  carries  forward  the  thread  of  discourse  which  was  broken 
off  in  ch.  i.  18  in  order  to  prove  the  need  of  the  salvation  announced 
in  w.  16,  17.  This  proof  is  given  in  chs.  i.  18 — iii.  20,  which  I 
have  comprised  in  Div.  I.,  an  integral  portion  of  the  epistle,  the 
dark  background  of  that  Gospel  of  salvation  which  is  its  chief 
matter.  Under  this  deep  shadow  we  went  suddenly  in  ch.  i.  18, 
and  emerged  from  it  as  suddenly  in  ch.  iii.  21 ;  and  on  emerging 
we  found  ourselves  where  we  were  before  we  entered  it.  This 
return  to,  and  restatement  of,  teaching  stated  at  the  beginning 
of  the  doctrinal  part  of  the  epistle  marks  out  this  teaching  as  the 
foundation-stone  of  the  Epistle  to  the  Romans. 

Paul  has  now  taught  us  that  it  has  been  publicly  announced 
that,  without  requiring  previous  obedience  to  the  Law  but  in 
harmony  with  the  teaching  of  Moses  and  the  prophets,  God 
bestows,  as  a  gift,  a  state  which  He  approves ;  and  that  this  gift 
is  obtained  by  believing  the  words  of  Christ  and  is  designed  for 
all  that  believe.  In  other  words,  he  teaches  that  God  accepts  as 
righteous  all  who  believe  the  glad  tidings  of  salvation  announced 
by  Christ.  This  doctrine,  in  the  equivalent  form  of  justification 
through  faith,  meets  us  again  in  w.  24,  26,  28,  30 ;  is  illustrated 
from  the  O.T.,  in  the  form  of  "  faith  reckoned  for  righteousness," 
throughout  ch.  iv. ;  and  is  made  in  ch.  v.  1 — 11  a  ground  of 
exultant  hope  of  coming  glory.  The  same  doctrine  is  with  equal 
clearness  stated  and  defended  in  the  Epistle  to  the  Galatians.  That 
his  readers  are  justified,  is  taught  in  1  Cor.  vi.  II,  Tit.  iii.  7  ;  and 
that  by  faith  they  are  already  in  the  way  of  salvation,  which  is 
the  same  doctrine  in  another  form,  is  stated  in  other  epistles 
bearing  the  name  of  Paul.  By  an  important  coincidence,  the 
same  doctrine  in  the  same  phrase  is  in  Acts  xiii.  39  attributed  to 
Paul  in  a  recorded  address ;  as  is  similar  teaching  in  chs.  xvi.  31, 
xxvi.  18.  All  this  taken  together  is  decisive  documentary  evidence 
that  as  matter  of  historic  fact  Paul  taught,  in  language  equivalent 
to  that  used  in  Rom.  i.  17,  iii.  21,  22,  that  God  accepts  as  righteous, 
in  spite  of  their  past  sins,  all  who  believe  the  Gospel.  This 
teaching,  which  we  may  conveniently  speak  of  as  JUSTIFICATION 
through  Faith,  is  the  First  and  chief  Fundamental  Doctrine 
of  the  Epistle  to  the  Romans  and  of  the  theology  of  Paul. 

We  now  ask,  How  came  Paul  to  claim,  without  proof,  his 
readers'  belief  for  this  important  and  fundamental  doctrine  ?  An 
answer  is  suggested  by  the  fact  that  although  the  phrase  "justified 
through  faith"  is  found  only  with  Paul,  the  equivalent  doctrine 

8 


ii4  EXPOSITION   OF  [div.  ii 

that  all  who  believe  the  Gospel  are  in  the  way  of  salvation  is 
found  in  other  N.T.  documents  altogether  different  in  thought 
and  phrase  from  the  epistles  of  Paul.  In  the  Fourth  Gospel  Christ 
is  said  to  have  frequently  taught  that  all  who  believe  in  Him  will 
have  and  already  have  eternal  life:  e.g.  chs.  iii.  i5fT,  35f,  v.  24, 
vi.  29,  35,  40,  47.  If  so,  they  already  possess  by  faith  the  favour 
of  God.  Similar  teaching,  in  Mk.  i.  15,  xvi.  16;  Lk.  viii.  12, 
xviii.  14.  And  in  Mt.  viii.  10,  ix.  22,  29,  xv.  28,  xvii.  20,  xxi.  21 
we  have,  attributed  to  Christ,  teaching  wonderfully  in  harmony 
with  the  same.  So  also  Jas.  ii.  1,  14 — 26,  v.  15  ;  1  Pet.  ii.  6,  7, 
1  Jno.  v.  1 — 13.  We  notice  also  that  the  doctrine  that  God  accepts 
as  righteous  all  who  believe  in  Him  is  unknown  to  writers  earlier 
than  Christ  except  somewhat  vaguely  as  a  prophecy  of  the  future, 
e.g.  in  Hab.  ii.  4,  Isa.  xxviii.  16 ;  but  that  since  His  day  it  has 
been  taught  by  many  calling  themselves  His  disciples.  All  this 
is  decisive  documentary  evidence  that  this  doctrine  was  actually 
taught  not  only  by  Paul  but  by  Christ.  And  that  Paul  learnt  it 
from  Christ,  he  asserts  in  Gal.  i.  11.  That  it  was  accepted  by 
all  Christians  everywhere  because  they  knew  that  it  was  taught 
by  Christ,  is  a  complete  explanation,  and  the  only  conceivable 
explanation,  of  the  confidence  with  which  Paul  assumes  it  without 
proof  and  makes  it  the  foundation-stone  of  his  theology.  See 
further  in  Diss.  vi.  of  my  Galatians. 

2&b,  23.  A  short  recapitulation  of  Div.  I.,  proving  the  universal 
need  of  salvation  implied  in  the  universal  assertion  all  that 
believe j  just  as  Div.  I.,  introduced  in  ch.  i.  18,  justifies  similar 
words  in  v.  16.  For  there  is  no  difference :  summary  of  ch.  ii. 
Same  words  in  same  connection  in  ch.  x.  12.  They  are  here 
supported  by  a  reassertion  of  the  teaching  in  chs.  ii.  1,  iii.  9,  19 : 
for  all  have  sinned.  The  Greek  aorist  includes  all  sins  in  all 
ages  up  to  the  moment  of  writing.  It  must  therefore  be  translated 
by  the  English  perfect.  For  our  preterite  pushes  the  event  into 
the  past,  and  thus  gives  to  it  a  definiteness,  as  separated  from  the 
present,  which  the  Greek  "  indefinite  "  tense  has  not. 

Glory:  admiration  evoked  by  an  object  in  the  mind  of  a 
beholder,  or  that  quality  in  the  object  which  evokes  admiration  : 
see  under  ch.  i.  21.  In  chs.  i.  23,  vi.  4,  ix.  23  the  glory  of  God 
denotes  the  manifested  grandeur  of  God  evoking  His  creatures' 
admiration  ;  and  in  chs.  iii.  7,  iv.  20,  xi.  36,  xv.  7  the  admiration 
thus  evoked.  So  "the  glory  of  Jehovah''  in  Ex.  xvi.  10,  xxiv.  16,  17, 
and  frequently  in  the  O.T. ;  cp.  Lk.  ii.  9.  But  this  meaning  does 
not  give  good  sense  here  and  in  ch.  v.  2.     In  ch.  ii.  7,  10,  the  word 


sec.  10]  ROMANS   III.    21—26  115 

glory,  i.e.  a  splendour  evoking  admiration,  describes  the  reward 
of  the  righteous  :  so  ch.  viii.  18,  21,  1  Cor.  ii.  7,  xv.  43,  Col.  i.  27, 
iii.  4.  They  will  share  the  splendour  of  Christ:  Rom.  viii.  17, 
2  Th.  ii.  14.  This  must  be  the  meaning  in  Rom.  v.  2:  "hope  of 
the  glory  of  God; "  and  it  gives  good  sense  here.  For  this  future 
splendour,  although  concealed  from  view,  is  a  present  possession 
of  the  servants  of  Christ.  Their  afflictions  are  working  out  for 
them  "  an  eternal  weight  of  glory?  and  already  they  can  say  "  we 
have  a  house  eternal  in  the  heavens:"  2  Cor.  iv.  17,  v.  1.  Thus 
understood,  the  glory  of  God  here  and  in  ch.  v.  2  is  the  splendour 
which  God  gives,  just  as  "righteousness  of  God"  in  chs.  iii.  21,  22, 
i.  17,  x.  3  is  a  righteousness  which  God  gives.  In  both  cases,  the 
divine  gift  is  related  to  a  divine  attribute  ;  but  must  be  carefully 
distinguished  from  it.  Fall-short-of :  fall  behind  others,  or  fail  to 
reach  some  goal  set  before  them.  Believers  are  already  (ch.  viii.  17) 
sharers  of  Christ's  heritage  of  glory  :  but  of  this  heritage  they  who 
have  not  by  faith  obtained  a  righteousness  of  God  are  destitute. 
In  this  sense,  through  their  sin,  they  fall  short  of  the  glory  of  God. 
The  middle  voice  scarcely  implies  that  they  are  conscious  of  their 
failure  :  it  implies  only  that  it  reacts  in  some  way  upon  themselves. 

24 — 26.  A  participial  clause,  grammatically  subordinate  to  v.  23, 
followed  by  other  subordinate  clauses,  but  really  introducing  a 
new  and  all-important  doctrine,  viz.  justification  through  the  death 
of  Christ.  By  introducing  this  great  doctrine  in  this  subordinate 
form,  Paul  intimates  its  logical  connection  with  the  doctrine  of 
universal  sin  and  failure.  The  prominence  of  this  last  doctrine 
throughout  this  epistle  reveals  its  large  place  in  the  thought  of 
Paul. 

24.  Justified:  a  judge's  decision  in  a  man's  favour,  as  in 
ch.  ii.  13.  But  in  this  last  passage  the  word  refers  to  the  day 
of  judgment ;  whereas  here  the  present  tense  "being-justified  refers 
to  a  judgment  now  going  on.  Same  word  in  same  present  tense 
in  w.  26,  28,  ch.  iv.  5.  That  it  is  introduced  without  further 
explanation,  implies  that  its  meaning  is  involved  in  what  Paul 
has  already  said.  If,  as  we  learnt  under  vv.  21,  22,  God  accepts 
as  righteous  all  who  believe  the  Gospel,  then  is  the  Gospel  a 
formal  announcement  of  justification  for  all  who  believe  it.  They 
have  no  need  to  wait  till  the  day  of  judgment  to  know  their 
destiny  :  the  judge  has  already  pronounced  their  acquittal.  In 
the  Gospel,  they  read  their  own  justification.  It  is  (ch.  i.  17) 
revealed  by  faith.  Thus  day  by  day  men  are  being  justified  as  one 
and  another  put   faith   in   Christ.     Paul  could  not  say  "having 


n6  EXPOSITION   OF  [div.  ii 

been  justified  :  "  for  this  is  not  true  of  all  who  have  sinned.  More- 
over, he  does  not  speak  of  justification  in  the  past  tense  till  ch.  v.  I. 
He  refers  to  it  now  only  generally  as  a  process  going  on.  Cp. 
2  Cor.  v.  19  :  "  reconciling  the  world  to  Himself." 

Freely:  as  a  gift:  so  Rev.  xxi.  6,  xxii.  17.  By  His  grace: 
source  of  the  gift,  in  the  undeserved  favour  of  God,  i.e.  the  love 
of  God  contemplating  its  objects  with  a  purpose  of  blessing :  see 
under  ch.  i.  5. 

Redemption,  or  ransoming-off :  a  setting  free  on  payment,  or 
by  payment,  of  a  price,  combining  the  ideas  of  liberation  and 
price.  Same  word  in  ch.  viii.  23,  1  Cor.  i.  30,  Eph.  i.  7,  14,  iv.  30, 
Col.  i.  14,  Heb.  ix.  15,  xi.  35  ;  simpler  cognates  in  Mt.  xx.  28, 
Mk.  x.  45,  Lk.  xxiv.  21,  Tit.  ii.  14,  1  Pet.  i.  18,  Lk.  i.  68,  ii.  38, 
Heb.  ix.  12,  Acts  vii.  35.  These  cognates  are  common  in  classic 
Greek  for  liberation  of  captives  by  payment  of  a  ransom  ;  and 
in  the  LXX.  for  the  liberation  by  price  or  substitute  of  those, 
e.g.  the  firstborn,  on  whom  the  Mosaic  Law  had  a  claim.  Cp. 
Ex.  xiii.  13,  Num.  xviii.  15,  Lev.  xxvii.  27 — 33,  Num.  iii.  46 — 51. 
Like  most  others  denoting  a  combination  of  ideas,  these  words 
are  sometimes  used  when  only  one  of  the  ideas  is  present,  viz. 
liberation  :  so  Ex.  vi.  6,  xv.  13,  etc.  This  last  idea  is  evidently 
present  here.  For,  "to  justify  the  ungodly"  (see  Rom.  iv.  5) 
involves  liberation  from  the  ruin  which  is  the  due  penalty  of 
sin :  see  chs.  iv.  5,  vi.  22,  23.  Whether,  and  in  what  sense, 
this  liberation  involves  payment  of  a  price,  we  must  learn  from 
the  further  teaching  of  Paul.  Through  the  redetnption  etc.: 
channel  through  which  the  justification  goes  forth  from  God ;  just 
as  "faith"  is  the  channel  (vv.  22,  28,  30)  through  which  it  reaches 
the  sinner.  In  Christ  Jesus :  His  personality  being  the  element 
or  environment  in  which  the  liberation  takes  place.  This  important 
phrase,  peculiar  to  Paul,  except  that  in  a  slightly  different  form 
it  is  very  common  in  the  Gospel  and  First  Epistle  of  John,  (see  also 
1  Pet.  iii.  16,  Jude  1,)  meets  us  again  in  chs.  vi.  II,  23,  viii.  I,  39. 
It  is  a  conspicuous  and  important  feature  of  the  teaching  of  Paul. 
See  under  ch  vi.  11. 

25.  Whom  God  set  forth  etc. :  further  explanation  of  the  redemp- 
tion in  Christ.  Propitiation:  cognates  in  1  Jno.  ii.  2,  iv.  10, 
Heb.  ii.  17,  Lk.  xviii.  13;  also  (LXX.)  Lev.  iv.  20,  26,  31,  35, 
xvi.  30,  32 — 34,  Num.  xvi.  46,  47.  These  passages  make  the 
meaning  of  the  word  quite  clear.  Propitiation  was  a  means  of 
forgiveness.  To  propitiate,  was  to  shelter  the  sinner  from  the 
punishment  due  to  his  sin.     In  each  case  the   propitiation  was 


sec.  10]  ROMANS   III.   21—26  117 

provided  and  commanded  by  God.  The  O.T.  use  of  the  word 
recalls  the  sacrificial  ritual  of  the  Law  of  Moses  :  and  the  words 
ill  His  "blood  place  the  blood  shed  on  the  cross  of  Christ  in 
relation  to  that  which  was  so  conspicuous  in  the  Mosaic  ritual. 
In  Homer's  Iliad  bk.  i.  147,  386,  444,  472  and  elsewhere  in  classic 
Greek,  the  word  is  used  in  the  sense  of  deprecating  the  anger  and 
regaining  the  favour  of  an  offended  deity,  the  name  of  the  god 
being  put  in  the  accusative  :  similarly  Gen.  xxxii.  20,  Prov.  xvi.  14. 
But  this  construction  and  conception  are  not  found,  in  reference 
to  God,  throughout  the  Bible.  In  the  passage  before  us,  as  in 
1  Jno.  iv.  10,  God  Himself  provides  the  propitiation. 

In  Heb.  ix.  5,  Ex.  xxv.  17 — 22,  the  exact  word  used  in  Rom.  iii.  25 
denotes  the  mercy-seat,  the  place  of  propitiation.  But  to  any 
comparison  of  Christ  with  the  mercy-seat  we  have  no  reference 
throughout  the  New  Testament.  Moreover,  the  death  of  Christ 
is  here  mentioned  as  a  demonstration,  not  of  the  mercy,  but  of 
the  righteousness,  of  God.  To  call  Him  a  mercy-seat,  would  add 
nothing  to  the  meaning  of  this  great  statement  of  doctrine ; 
whereas,  to  call  Him  a  propitiation,  connects  His  death  with 
the  ancient  sacrifices  ;  as  in  1  Cor.  v.  7,  Eph.  v.  2,  1  Pet.  i.  19, 
Heb.  ix.  26.  It  is  therefore  better  to  take  the  word  to  mean  a 
propitiatory  sacrifice,  a  means  of  atonement.  In  the  ancient 
ritual,  the  blood  of  the  sacrifice  procured  for  the  offerer  forgiveness. 
God  set-forth  Christ  conspicuously  before  the  eyes  of  men  to  be 
a  sacrifice  by  which  they  might  escape  from  the  punishment  due 
to  their  sins.  The  word  propitiation  derives  its  force  from  the 
proof  in  Div.  1.  that  all  men  are  exposed  to  punishment. 

Through  faith:  means  by  which  the  propitiation  becomes 
effective  for  each  one.  As  each  one  believes,  he  goes  from  under 
the  anger  of  God.  God  set  forth  Christ  in  His  own  blood: 
presented  Him  to  the  eyes  of  men  covered  with  His  own  blood. 
This  indicates  wherein  lay  the  propitiatory  efficacy  of  this  sacrifice. 
The  above  connection  of  thought  is  better  than  faith  in  His  blood  : 
for  the  phrase  faith  in  (Eph.  i.  15,  1  Tim.  iii.  13,  2  Tim.  i.  13, 
iii.  15)  is  not  common  with  Paul  :  and  we  nowhere  else  find  such 
an  idea  as  faith  in  the  blood  of  Christ.  But  the  practical  difference 
is  not  great :  for  justifying  faith  takes  account  of  the  death  of 
Christ  as  the  means  of  our  pardon. 

Since  the  validity  of  the  propitiation  in  Christ  was  in  His  blood, 
i.e.  in  His  violent  death,  His  blood  and  life  were  the  ransom  price 
of  our  justification  :  so  Eph.  i.  7,  Mt.  xx.  28,  1  Pet.  i.  18,  19, 
Rev.  v.  9.     For  in  all  human  language  every  costly  means  used 


n8  EXPOSITION   OF  [div.  n 

to  obtain  a  result  not  otherwise  possible  is  correctly  called  the 
price  paid  for  it.  Thus  the  word  propitiation  sheds  light  on  the 
foregoing  word  redemption. 

For  demonstration  of  etc. :  purpose  for  which  God  set  forth 
Christ  as  a  propitiation.  His  righteousness :  as  in  v.  5  :  the 
divine  attribute  by  which  God  impartially  administers  His  own 
laws  and  will  judge  the  world.  This  meaning,  differing  from  that 
of  the  same  phrase  in  vv.  21,  22,  is  required  by  the  words  Himself 
righteous  in  v.  26.  Such  administrative  righteousness,  we  commonly 
call  justice:  but  in  Greek  the  words  are  the  same. 

Because  of  the  passing  over  etc. :  conduct  of  God  in  the  past 
prompting  Him  now  to  give  proof  of  His  justice.  Passing-over: 
not  forgiveness,  but  apparent  tolerance  of  sin  shown  in  delay  to 
inflict  punishment.  The  before-committed  sins :  during  the  long 
ages  of  the  past  history  of  Israel.  In  the  forbearance  of  God : 
as  in  ch.  ii.  4  :  His  holding  back  the  due  punishment  of  their  sins  : 
cp.  Acts  xvii.  30,  xiv.  16.  God  gave  proof  (ch.  i.  24—27)  of  His 
anger  against  sin  by  now  and  then  inflicting  punishment  on  the 
Gentiles  and  on  Israel.  But  He  did  not  inflict  the  full  penalty : 
else  the  whole  race  would  have  perished.  He  did  not  forgive, 
but  to  a  large  extent  He  passed  over,  the  sins  of  men.  Now,  for 
a  king  to  overlook  crime,  to  forbear  to  punish,  or  even  to  delay 
punishment,  is  unjust.  And  God's  character  was  lowered  in  the 
eyes  of  some  by  His  forbearance,  which  they  misinterpreted  to 
be  an  indication  that  they  will  escape  punishment.  God  gave 
Christ  to  die  in  order  to  demonstrate  His  justice  in  view  of  a 
tolerance  of  past  sins  which  seemed  to  obscure  it. 

26.  For  the  demonstration  of  His  righteousness :  conspicuous 
and  emphatic  repetition  of  the  same  words  in  v.  25.  In  the 
present  season :  the  days  of  Christ,  who,  as  we  read  in  ch.  v.  6, 
"in  due  season  died  for  ungodly  ones,"  in  contrast  to  God's 
forbearance  in  earlier  ages.  In  order  that  He  etc. :  further  and 
final  purpose  of  this  demonstration  of  God's  justice,  and  of  His 
gift  of  Christ  to  die.  This  purpose  implies  that,  apart  from  the 
demonstration  of  God's  justice  in  the  death  of  Christ,  God  could 
not  be  at  the  same  time  Himself  just  and  a  justifier  of  those 
who  put  faith  in  fesus.  For  certainly  He  would  not  have  given 
His  Son  to  die  in  order  to  reach  an  end  which  might  have  been 
reached  at  less  cost.  In  other  words,  Paul  here  asserts  that  God 
gave  Christ  to  die  in  order  to  harmonize  with  His  own  attribute 
of  justice  the  justification  of  believers  announced  in  the  Gospel. 
JFaith  of  Jesus  :  belief  of  the  words  of  Jesus,  as  in  v.  22,     Him 


sec.  10]  ROMANS   III.   21—26  119 

that  has  faith :  literally  him  whose  position  and  character  are 
derived  from  a  faith  of  which  fesus  is  the  personal  Object :  same 
phrase  in  v.  30,  chs.  i.  17,  iv.  16,  ix.  30,  32,  x.  6,  etc.  These 
words  keep  before  us  Doctrine  1,  asserted  in  v.  22. 

Verse  26  is  Paul's  last  and  highest  word  about  the  death  of 
Christ ;  and  it  is  the  fullest  teaching  in  the  New  Testament, 
explaining  all  its  other  teaching  on  the  same  solemn  subject.  If 
the  death  of  Christ  was  needful  in  order  to  demonstrate  the  justice 
of  God  in  view  of  the  justification  of  sinners  announced  in  the 
Gospel  and  in  view  of  His  own  past  forbearance  of  sin,  then 
Justice  itself  demanded  this  demonstration.  For  a  ruler  is  bound 
not  only  to  administer  impartially  his  own  laws  but  to  make  his 
impartiality  manifest  to  all ;  because  whatever  obscures  his  justice 
defeats  the  ends  of  justice,  and  whatever  manifests  it  aids  those 
ends.  Now,  if  God  gave  Christ  to  die  in  order  to  harmonize  with 
His  own  justice  the  justification  of  believers,  then  was  Christ's 
death  absolutely  necessary  for  man's  salvation  :  for  God  could  not 
possibly  be  unjust.  Consequently,  by  the  death  of  Christ  was 
removed  an  absolute  barrier  to  man's  salvation  having  its  founda- 
tion in  the  eternal  nature  of  God. 

The  above  teaching  explains  the  word  redemption  in  v.  24 :  for 
if,  as  we  have  just  seen,  man's  salvation  was  impossible  apart  from 
some  such  demonstration  of  God's  justice  as  is  found  in  Christ's 
death,  then  was  this  last  the  price  paid  for  our  salvation.  We 
need  not  ask,  To  whom  paid?  For  the  phrase  is  one  of  the 
most  common  and  expressive  of  human  metaphors.  There  was 
no  bargaining  with  Satan,  or  between  the  Persons  of  the  Godhead, 
but  there  was  an  infinite  price  paid.  The  word  propitiation  in 
v.  25  is  also  explained :  for  through  the  death  of  Christ  believers 
are  saved  from  the  penalty  of  their  sins  which  otherwise  would 
have  fallen  on  their  own  heads,  just  as  in  Egypt  the  firstborn  was 
saved  from  death  by  the  death  of  the  Paschal  lamb. 

In  vv.  24 — 26,  Paul  asserts,  without  proof,  the  Second  Funda- 
mental Doctrine  of  this  epistle,  viz.  that  God  gave  Christ  to 
die  in  order  to  harmonize  with  His  own  justice,  and  thus  make 
possible,  the  justification  of  believers.  The  same  doctrine  He 
reasserts  in  ch.  iv.  25,  and  draws  from  it  important  inferences  in 
chs.  v.  6 — 10,  vi.  3 — 10,  vii.  4,  viii.  32 — 34,  xiv.  9,  15  :  it  is  equally 
prominent  in  other  epistles  from  his  pen.  The  complete  confidence 
with  which  he  asserts  and  assumes  it,  without  proof,  leaves  no  room 
to  doubt  that  this  remarkable  doctrine  was  actually  taught  and  held 
by  the  apostle  Paul  and  by  the  Christians  among  whom  he  moved. 


i2o  EXPOSITION  OF  [div.  n 

That  our  life  comes  through  Christ's  death,  is  taught  clearly 
in  Heb.  ix.  12 — x.  19  ;  1  Pet.  i.  18,  ii.  24,  iii.  18  ;  1  Jno.  ii.  2,  iv.  10 ; 
Rev.  i.  5,  v.  6 — 9,  vii.  14.  Similar  teaching  is  attributed  to  Christ 
in  each  of  the  Four  Gospels :  Mt.  xx.  28,  xxvi.  28 ;  Mk.  x.  45, 
xiv.  24;  Lk.  xxii.  20;  Jno.  vi.  51,  x.  11,  xii.  24.  That  these 
numerous  and  various  documents  agree  in  teaching  this  remark- 
able doctrine,  proves  clearly  that  it  was  universally  held  by  the  first 
generation  of  the  disciples  of  Jesus ;  and  that  it  was  actually  taught 
by  Him.     For  only  thus  can  the  agreement  be  accounted  for. 

This  proof  is  greatly  strengthened  by  the  ordinance  of  the 
Lord's  Supper.  Wherever  there  are  Christians,  they  celebrate 
His  death  by  the  most  solemn  act  of  their  worship.  The  uni- 
versality of  this  custom  proves  clearly  that  it  dates  from  the  origin 
of  Christianity.  Now,  if  the  servants  of  Christ  live  because  He 
died,  we  wonder  not  that  they  commemorate  His  death  by  a 
feast :  and  we  wonder  not  that  in  the  most  solemn  crisis  of  His 
life  He  commanded  them  to  keep  this  commemorative  feast,  thus 
giving  it  a  unique  position  as  the  one  recurrent  rite  of  His  Church, 
and  thus  indicating  His  purpose  to  make  it  a  channel  of  special 
blessing.  But,  of  this  rite,  and  of  the  importance  attached  to  it 
by  Christians  everywhere,  I  can  conceive  no  other  explanation. 
It  is  thus  an  abiding  witness  to  the  doctrine  before  us.  A  similar 
though  less  definite  witness  is  borne  by  the  animal  sacrifices  so 
conspicuous  in  the  Mosaic  ritual  and  in  the  worship  of  the  ancient 
world.  In  almost  every  nation  men  believed  that  in  some  cases 
the  guilty  could  be  saved  only  by  the  blood  of  an  innocent  victim. 
Whence  this  strange  belief?  If  the  teaching  of  Rom.  iii.  24 — 26 
be  true,  we  can  conceive  that  He  who  wrote  His  law  in  the 
hearts  of  all  in  some  way  taught  men  to  offer  animal  sacrifices, 
in  order  that,  by  their  evident  insufficiency,  they  might  proclaim 
the  need  of  a  nobler  Victim. 

On  the  whole  subject,  see  Diss.  vii.  of  my  Galatians,  on  "  The 
Cross  of  Christ ; "  and  Part  iii.  of  my  Through  Christ  to  God,  on 
on  "  The  Death  of  Christ." 

Paul  has  now,  after  proving  that  all  men  are  or  have  been  under 
condemnation,  asserted  two  great  doctrines,  viz.  (1)  that  God 
receives  into  His  favour  all  who  believe  the  good  news  announced 
by  Christ,  and  (2)  that  this  salvation  comes  through  the  death 
of  Christ,  whom  God  gave  to  die  in  order  to  harmonize  with  His 
own  justice  the  justification  of  those  who  put  faith  in  Christ.  Of 
these  doctrines,  the  first  is  implied  in,  and  the  second  is  the  only 
.explanation  of,  teaching  which  can  be  traced  by  abundant  and 


sec.  10]  ROMANS   III.    21—26  121 

decisive  documentary  evidence  to  the  lips  of  Christ.  We  may 
therefore,  apart  from  the  apostolic  authority  of  Paul,  accept  each 
of  these  doctrines  with  perfect  confidence  as  a  sure  basis  for 
further  theological  research. 

Review  of  §  10.  Through  the  Gospel  announced  by  Christ, 
God  has,  apart  from  obedience  to  law  and  from  natural  distinctions, 
manifested  a  righteousness  which  is  His  own  gift  to  all  believers. 
Such  was  needed  :  for  all  have  sinned,  and  are  thus  destitute  of 
the  heritage  of  glory  which  belongs  to  the  sons  of  God.  This 
Gospel  implies  justification  by  God's  free  favour :  and  this  is 
itself  a  proof  of  the  moral  failure  of  our  race,  a  proof  strengthened 
by  the  assertion  of  Paul  that  it  was  made  possible  only  through 
the  death  of  Christ.  This  last  was  therefore  the  ransom-price  of 
our  salvation.  The  payment  was  made,  and  the  liberation  takes 
place,  in  Him  who  was  born  at  Bethlehem  to  be  our  King. 
Because  no  other  means  would  avail,  God  set  Him  forth  before 
the  eyes  of  men,  covered  with  His  own  blood,  to  be  a  pro- 
pitiatory sacrifice  sheltering  from  the  punishment  due  to  their  sins 
those  who  believe.  God  did  this  in  order  thus  to  afford  proof 
of  His  own  righteousness,  a  proof  made  needful  by  His  past 
forbearance  and  by  His  present  purpose  to  proclaim  pardon  for 
those  who  believe  the  words  of  Jesus.  To  delay  punishment,  and 
still  more  to  pardon  the  guilty,  by  mere  prerogative,  is  unjust  and 
therefore  impossible  to  God.  But  that  which  by  itself  would  have 
been  unworthy  of  a  righteous  ruler,  God  has  harmonized  with  His 
own  absolute  justice  by  the  demonstration  of  it  given  in  the  death 
of  Christ. 

JUSTIFICATION.  The  word  rendered  in  N.T.  justify  denotes 
to  make  righteous,  but  always  in  a  forensic  or  subjective  sense.  In 
non-biblical  Greek,  it  denotes  to  claim  as  a  right,  to  judge  right,  or 
to  treat  with  justice,  sometimes  in  the  sense  of  condemning  and 
punishing.  In  the  LXX.  it  is  a  technical  term  for  a  judge's 
sentence  in  a  man's  favour,  in  Dt.  xxv.  1,  Isa.  v.  23  ;  and  of  God 
the  Judge  of  the  world,  in  Ex.  xxiii.  7,  1  Kgs.  viii.  32,  2  Chr.  vi.  23, 
Isa.  1.  8.  In  Job  xxxiii.  32,  it  denotes  approval  by  a  friend  :  and  in 
2  Sam.  xv.  4,  Ps.  Ixxxii.  3  it  is  a  judges'  righteous  sentence,  thus 
approaching  from  another  side  the  classic  use  of  the  word.  The 
only  passage  in  the  LXX.  in  which  the  word  can  possibly  denote 
objective  conformity  to  the  Law  is  Isa.  liii.  1 1  ;  and  its  use  else- 
where suggests  that  even  here  it  means  simply  to  procure  for 
guilty  men  the  acquittal  of  the  great  Judge. 


122  EXPOSITION   OF  [div.  ii 

In  complete  agreement  with  this  use  of  the  word  in  the  LXX.,  is 
its  use  in  the  New  Testament.  From  her  works  and  her  children 
has  gone  forth  a  declaration  that  Wisdom  is  in  the  right :  Mt. 
xi.  19,  Lk.  vii.  35.  We  read  in  Lk.  x.  29,  xvi.  15  of  men  who 
justified  themselves,  in  the  sight  of  others  and  perhaps  of  them- 
selves. Even  the  publicans,  in  Lk.  vii.  29,  "justified  God,"  i.e. 
declared  Him,  by  receiving  Baptism,  to  be  in  the  right  in  His 
severe  words  to  them  through  the  lips  of  John  ;  in  the  sense  in 
which  the  word  is  used  in  the  quotation  in  Rom.  iii.  4.  In  Mt. 
xii.  37,  as  in  Rom.  ii.  13,  the  word  denotes  a  favourable  sentence  of 
God  at  the  great  assize  ;  and  refers  in  Jas.  ii.  24,  25  to  God's 
approbation  of  Abraham  expressed  in  Gen.  xxii.  16,  and  to  His 
approbation  of  Rahab's  faith  as  shown  in  her  rescue  amid  the 
destruction  of  Jericho.  Christ's  words  about  the  publican  in  Lk. 
xviii.  14  foreshadowed  Paul's  use  of  the  word  :  for  he  "went  down 
to  his  house  justified?  Throughout  the  Bible  the  word  justify 
denotes,  never  impartation  of  inward  righteousness,  but  always  a 
reckoning  or  declaring  or  treating  as  righteous. 

This  constant  use  of  the  word,  in  close  harmony  with  its  some- 
what different  use  in  classic  Greek,  determines  its  meaning  in 
Rom.  iii.  20,  24,  26,  28,  30,  iv.  5,  v.  1,  9  and  in  Gal.  ii.  16,  17, 
iii.  8,  24  :  and  this  determines  the  meaning  of  the  equivalent  word 
righteousness  in  Rom.  i.  17,  iii.  21,  22,  ix.  30,  x.  3,  4,  6.  All  these 
passages  refer,  not  to  actual  conformity  to  the  moral  law,  but  to 
God's  forgiving  reception  into  His  favour  of  those  who  put  faith  in 
Christ.  And  this  is  confirmed  by  the  phrase  "  faith  reckoned  for 
righteousness"  used  in  ch.  iv.  3,  5,  9,  24  as  an  equivalent  to 
"justified  through  faith."  For  the  word  recko?ied  is  evidently 
forensic. 

To  the  above  meaning  of  the  word  it  cannot  be  objected  that  a 
forensic  righteousness  without  actual  conformity  to  the  moral  law 
is  worthless.  For,  as  we  shall  see,  justification  through  faith  is 
followed  by  adoption  into  the  family  of  God,  and  by  the  gift  of  the 
Spirit  of  Adoption  to  be  the  animating  principle  of  a  new  life  of 
devotion  to  God.  But  this  all-important  teaching  is  clothed  in 
other  phraseology.  It  is  not  suggested  by  the  word  now  before  us. 
See  further  in  Diss.  vi.  of  my  Galatians. 

Since  we  appear  before  God  charged  with  sin,  to  us  justification 
is  acquittal.  And,  since  we  are  actually  guilty,  it  is  practically 
pardon.  But  it  is  not  looked  upon  as  such  :  for,  whereas  pardon  is 
a  setting  aside  of  law,  justification  is  a  carrying  out  of  the  new  Law 
of  Faith. 


sec.  u]  ROMANS   III.    27—30  123 

In  the  N.T.,  no  writer  except  Paul  uses  the  phrase  "justified 
through  faith."  Notice  therefore  an  all-important  coincidence  in 
Acts  xiii.  38,  39,  in  a  recorded  address  of  Paul. 


SECTION  XI 

ALL  BOASTING  IS  NOW  SHUT  OUT 

Ch.  III.  27—30 

Where  theft  is  the  exultation  ?  It  has  been  shut  out.  Through 
what  kind  of  law?  Of  works?  No,  but  through  a  law  of  faith. 
38  For  we  reckon  that  a  man  is  justified  by  faith  apart  from  works 
of  law.  ™  Or,  of  fews  only  \s  He  the  God  ?  Not  also  of  Gentiles  ? 
Yes,  also  of  Gentiles ;  m(ft  at  least,  there  is  one  God  who  will  justify 
circumcision  by  faith  and  uncircumcision  through  their  faith. 

27.  Where  then  etc. :  question  suggested  by  §  10,  and  bringing 
out  a  logical  consequence  of  it.  The  exultation  :  the  well-known 
exultation  of  ch.  ii.  17,  23.  That  Paul  refers  specially  to  Jewish 
boasting,  is  evident  from  vv.  29,  30.  But  all  human  boasting  is 
shut  out  by  §  10 :  for  its  teaching  rests  on  the  truth  that  no  man, 
by  his  own  effort,  can  save  himself.  Paul  looks  round  and  cries, 
Where  now  is  your  exultation  ?  It  has  vanished  from  view  :  it  has 
been  shut  out.  By  what  means?  By  mea?is  of  a.  law,  i.e.  a  divine 
proclamation  of  the  way  in  which  God  will  rule  and  judge  His 
people  ?  What  kind  of  law  ?  one  which  re-echoes  the  voice  of 
Moses,  Do  this  and  live  ?  No.  God  has  shut  out  all  boasting  by 
promulgating  a  law  which  says,  Believe  and  live.  The  Gospel  is 
correctly  called  a  law :  for  it  is  an  authoritative  declaration  of 
God's  will  concerning  us,  and  of  the  principles  on  which  He  will 
govern  us.  It  is  a  law  of  faith:  for  it  requires  faith,  and  is  thus 
distinguished  from  the  Mosaic  Law  which  required  works.  Im- 
portant coincidences  in  Jno.  vi.  29,  1  Jno.  iii.  23.  The  word  law 
reminds  us  that  the  voice  of  Christ  is  equal  in  authority  to  the  voice 
from  Sinai. 

28,  Restatement  of  Doctrine  1,  taught  in  ch.  iii.  21,  22  ;  so  put 


i24  EXPOSITION   OF  [div.  n 

as  to  be  evidently  a  proof  of  the  answer  just  given.  The  reading 
here  is  uncertain.  The  documentary  evidence  is  about  equally 
divided.  All  the  Critical  Editors  prefer  for,  though  Tregelles  and 
Westcott  express  doubt,  by  putting  therefore  in  their  margin.  The 
Revisers  prefer  therefore,  putting  for  in  the  margin,  as  read  by 
"many  ancient  authorities."  This  is  therefore  a  case  in  which 
internal  evidence  may  be  allowed  to  decide.  The  reading  for 
would  make  v.  28  a  proof  of  v.  27  ;  the  reading  therefore  would 
make  it  an  inference.  Now  this  restatement  of  Paul's  great 
doctrine  cannot  be  an  inference  from  a  consequence  of  that  doctrine, 
viz.  that  by  it  all  boasting  has  been  shut  out  :  but  it  comes  in 
appropriately  as  a  restatement  of  the  source  from  which  the  con- 
sequence flows.  I  therefore  prefer  the  Editors'  reading,  For  we 
reckon  etc.  The  point  of  the  proof  here  given  lies  in  the  sharp 
contrast  of  faith  and  works  of  law,  which  echoes  a  similar 
contrast  in  w.  21,  22.  The  Gospel  proclaims  righteousness  for  all 
who  believe  it,  without  reference  to  previous  obedience  to  law. 
Now  the  Gospel  is  an  authoritative  declaration  of  the  will  of  God, 
and  has  therefore  the  force  of  law.  By  promulgating  this  new  law, 
God  has  shut  out  all  boasting  on  the  ground  of  good  works  :  for 
the  new  law  implies  that  works  cannot  save. 

29.  Another  ground  of  Jewish  boasting.  Do  you  exult  in  God 
as  though  He  had  nothing  to  do  with  any  except  Jews?  Is  He 
not  the  God  also  of  Gentiles  ?  Yes,  also  of  Gentiles :  Paul's 
answer,  re-echoing  his  question. 

30.  A  second  restatement  of  Doctrine  1,  in  a  form  suited  to 
overturn  this  second  objection,  strengthened  by  a  great  truth  in 
which  the  Jews  gloried,  viz.  the  oneness  of  God.  Circumcision : 
as  in  ch.  ii.  26.  It  was  a  visible  mark  of  the  covenant  on  which 
rested  the  vain  belief  of  the  Jews  that  God  was  their  God  only. 
By  faith  (ch.  i.  17)  and  through  faith  (ch.  iii.  22)  are  practically 
the  same.  Their  faith  :  that  which  the  Gentiles  evidently  have. 
If  there  be  one  God,  and  if  He  will  justify  all  on  the  same  terms, 
then  is  He  the  God  of  both  Jews  and  Gentiles.  Notice  here  an 
important  argument.  The  oneness  of  God  is  a  proof  that  He  is 
the  God  of  all  men  :  for  a  national  god  must  be  one  among  many. 
Thus  a  doctrine  to  which  the  Jews  clung  tenaciously  supports  the 
teaching  of  Paul  and  overthrows  the  exclusiveness  of  the  Jews. 

We  here  meet  again  the  two  objections  dealt  with  in  §§  6  and  7, 
those  based  on  the  Law  and  on  circumcision.  Each  is  overturned 
by  a  restatement  of  Paul's  great  doctrine  of  Justification  through 
faith,  in  forms  suited  to  the  objections  they  are  designed  to  rebut. 


sec.  12]  ROMANS   III.   31— IV.    17  125 

In  ch.  ii.  13,  Paul  overturned  the  first  objection  by  pointing  to  a 
principle  which  underlies  all  law.  He  now  shows  that  the  Gospel, 
which  has  authority  equal  to  that  of  the  ancient  law,  likewise  over- 
turns it.  And  He  shows  that  the  Gospel,  read  in  the  light  of  a 
truth  which  the  Jews  were  ever  ready  to  assert,  overturns  also 
the  second  objection. 

That  Paul  mentions,  as  the  first  result  of  the  Gospel,  a  matter 
so  small  as  exclusion  of  Jewish  boasting,  may  surprise  us.  But 
this  boasting  was  probably  the  chief  hindrance  to  the  spread  of 
the  Gospel  among  the  Jews.  It  lingered  even  among  Jewish 
Christians  :  so  Gal.  iii.  2,  iv.  21,  v.  4.  Paul  wishes  to  show  at  once 
that  it  is  utterly  inconsistent  with  the  Gospel.  Moreover,  that  the 
Gospel  shuts  out  all  Jewish  boasting,  was  to  many  a  serious 
objection  to  it.  So  serious  is  this  objection  that  Paul  is  compelled 
to  meet  it  before  he  goes  on  to  develop  the  spiritual  results  of  the 
Gospel.  By  the  reasoning  of  ch.  iii.  27 — 30,  he  suggests  the 
objection  :  in  v.  31,  he  states  it:  and  in  ch.  iv.  he  will  entirely 
overturn  it.     Thus  this  section  opens  a  way  for  the  next. 


SECTION  XII 

JUSTIFICATION   THROUGH  FAITH  RECEIVES 
SUPPORT  FROM  THE  CASE  OF  ABRAHAM 

Chs.  III.  31— IV.   17 

Do  we  then  ?nake  law  of  no  effect  throtigh  faith  ?  Be  it  not  so. 
Nay,  we  establish  law.  1  What  then  shall  we  say  that  Abraham 
has  found,  our  forefather  according  to  flesh  ?  2  For  if  by  (or 
from)  works  Abrahatn  was  justified,  he  has  a  ground  of  exulta- 
tion; but  not  in  reference  to  God.  3 For  what  says  the  Scripture? 
uBut  Abraham  believed  God,  and  it  was  reckoned  to 
him  for  righteousness." 

4  But  to  him  that  does  work,  the  reward  is  not  reckoned  according 
to  grace  but  according  to  debt :  5  but  to  him  that  does  no  work,  but 
believes  on  Him  that  justifies  the  ungodly,  his  faith  is  reckoned 


126  EXPOSITION   OF  [div.  ii 

for  righteousness.  6  According  as  also  David  describes  the  blessed- 
ness of  the  man  to  whom  God  reckons  righteousness  apart  fro?n 
works,  7 " Blessed are  they  whose  lawlessnesses  have  been 
forgiven,  and  whose  sins  have  been  covered  over.  8A 
blessed  man  is  he  to  whom  the  Lord  will  not  reckon 
sinP 

9  This  pronouncing-blessed  then,  is  it  upon  the  circumcision,  or 
also  upon  the  uncircumcision  ?  For  we  say  that  to  Abraham  was 
reckoned  his  faith  for  righteousness.  10  How  then  was  it  reckoned? 
While  in  circumcision,  or  in  uncircumcision  ?  Not  in  circumcision, 
but  in  uncircumcision.  u  And  he  received  a  sign,  that  of  circum- 
cision, a  seal  of  the  righteousness  of  the  faith  which  he  had  in 
his  uncircumcision  j  that  he  may  be  father  of  all  that  believe  in 
uncircumcision,  that  to  them  also  the  righteousness  ntay  be  reckoned; 
12  and  father  of  the  circumcision,  to  them  not  of  circunicision  only, 
but  also  to  them  who  walk  in  the  steps  of  the  faith  in  tincircum- 
cision  of  our  father  Abraham. 

13  For  not  through  law  was  the  promise  to  Abraham  or  to  his 
seed  that  he  should  be  heir  of  the  world,  but  through  a  righteousness 
of  faith.  14  For  if  they  of  law  are  heirs,  faith  has  been  made  vain, 
and  the  promise  'has  been  made  of  no  effect.  15  For  the  Law  works 
out  anger:  but  where  no  law  is,  neither  is  there  transgression. 
16  Because  of  this,  it  is  by  faith,  in  order  that  it  may  be  according 
to  grace,  in  order  that  the  promise  may  be  sure  to  all  the  seed,  not 
to  that  of  the  Law  only  but  also  to  that  of  the  faith  of  Abraham, 
who  is  father  of  us  all — " according  as  it  is  written,  "Because 
a  father  of  many  nations  I  have  made  thee" — before  God 
whom  he  believed,  who  makes  alive  the  dead  ones,  and  calls  the 
things  which  are  not  as  though  they  were. 

31.  A  question  suggested  by  the  inference  in  vv.  29,  30  that 
justification  through  faith  shuts  out  all  boasting  that  God  is  in  a 
special  sense  the  God  of  the  Jews.  This  assumption  was  based  on 
the  fact  that  to  them  .only  He  gave  the  Law.  Paul  asks,  Do  we, 
by  preaching  a  doctrine  which  ignores  the  distinction  of  Jew  and 
Gentile,  set  aside  the  Law,  which  created  that  distinction  ?  Law : 
in  its  usual  sense,  viz.  the  Old  Testament,  viewed  in  its  general 
character  as  a  declaration  of  God's  will  and  as  a  standard  of  right 


sec.  12]  ROMANS  III.   31—  IV.    17  127 

and  wrong.  There  is  nothing  here,  as  there  was  in  v.  21,  to  limit 
the  word  to  the  Pentateuch.  Of-no-effect :  as  in  ch.  iii.  3  ;  cp. 
Mt.  xv.  6.  It  might  seem  that  Paul,  who  preaches  faith  without 
reference  to  circumcision  or  previous  obedience  to  law,  denied  the 
authority  of  the  Old  Testament.  For  there  the  favour  of  God 
depends  on  obedience  to  precepts,  and  circumcision  is  commanded 
as  a  sign  of  God's  special  covenant  with  Abraham's  children. 
Now,  to  the  Jews,  the  Old  Testament  was  the  authoritative 
standard  of  right  and  wrong.  Does  not  the  doctrine  of  justification 
through  faith  discredit,  not  only  Jewish  boasting,  but  those  sacred 
books  which  were  to  the  Jews  the  ground  of  moral  obligation  ?  If 
so,  two  bad  results  will  follow.  Paul's  teaching  will  weaken,  in 
those  who  receive  it,  the  authority  of  the  Scriptures,  and  thus 
weaken  the  moral  obligations  therein  embodied  ;  and  the  Gospel 
will  be  rejected  by  others  whose  conscience  tells  them  that  the 
voice  of  Sinai,  which  still  speaks  from  the  pages  of  the  Old 
Testament,  is  the  voice  of  God.  Cp.  Acts  vi.  13.  We  establish 
law:  by  preaching  faith  as  the  condition  of  justification,  we  give 
additional  proof  of  the  divine  authority  of  the  sacred  books. 

So  serious  and  so  plausible  is  the  above  objection  that  we  cannot 
conceive  Paul,  who  is  so  careful  to  prove  everything,  meeting  it 
by  a  mere  assertion,  viz.  that  contained  in  this  verse.  A  full  proof 
of  this  assertion,  we  shall  find  in  his  exposition,  in  ch.  iv.,  of  the 
faith  of  Abraham.  Even  the  narratives  of  the  O.T.  are  included 
in  the  Law  :  for  they  announce  the  principles  of  God's  government. 
For  another  example  of  a  narrative  in  Genesis  quoted  as  law,  see 
Gal.  iv.  21. 

IV.  1.  What  shall  we  say  ?  what  shall  we  infer  ?  as  in  ch.  iii.  5. 
If  we  defend  the  authority  of  the  O.T.,  how  shall  we  explain  its 
teaching  about  Abraham?  Our  forefather:  speaking  as  a  Jew 
to  Jews.  According  to  flesh :  in  contrast  to  the  spiritual  father- 
hood of  v.  11. 

2.  Reason  for  introducing  the  case  of  Abraham.  God's  covenant 
with  him  proves  that  he  found  favour  with  God,  and  was  in  this 
sense  justified.  Now,  if  this  justification  was  derived  from  works, 
he  has  a  ground-of-exultation.  This  last  word  is  cognate  to, 
and  recalls,  those  in  chs.  iii.  27  and  ii.  17,  23.  Paul  proclaims  a 
Gospel  which  shuts  out  all  boasting  ;  and  he  now  introduces  the 
case  of  Abraham  in  order  to  test  by  it  the  objection  that,  by 
overturning  Jewish  boasting,  the  Gospel  overturns  the  ancient  law. 
But  not  in  reference  to  God:  his  exultation  would  be,  not  an 
exultation  in  God,  like  that  in  ch.  v.  11,  but  something  infinitely 


128  EXPOSITION  OF  [div.  ii 

inferior.  If  from  works  done  in  obedience  to  law  Abraham  had 
obtained  the  favour  and  covenant  of  God,  God  would  be  to  him, 
not  the  free  Giver  of  every  good,  but  only  a  master  who  pays 
according  to  work  done  ;  and  Abraham's  confidence  would  rest 
upon,  and  his  expectation  be  measured  by,  his  own  morality. 
Cp.  Gal.  vi.  4.  The  Gospel  gives  us  that  nobler  joy  which  arises 
from  confidence  in  God.  This  better  exultation,  a  justification 
derived  from  works  could  not  give,  to  Abraham  or  to  us. 

3.  By  introducing  Abraham  after  saying  that  the  Gospel  confirms 
the  Law,  by  admitting  that  justification  from  works  would  give 
him  a  boasting  which  Paul  has  proved  that  no  man  can  have,  and 
that  it  would  deprive  him  of  the  only  well-grounded  exultation, 
Paul  has  implied  clearly  that  Abraham's  justification  was  derived 
from  a  source  other  than  works.  This  he  now  proceeds  to  prove  : 
for  what  says  the  Scripture  ?  This  last  word  denotes  a  single 
passage.  The  whole  collection  is  called  "  Scriptures,"  as  in  ch.  i.  2, 
xv.  4,  xvi.  26. 

Paul  quotes  Gen.  xv.  6,  perhaps  the  most  important  verse  of  the 
Old  Testament.  In  chs.  xii.  1,  7,  xiii.  14,  we  read  of  God's  promises 
to  Abraham  and  of  Abraham's  conduct  on  receiving  them  ;  but 
from  ch.  xv.  3,  4  we  learn  that  the  promise  had  not  been  fully 
believed.  In  v.  5,  God  solemnly  repeats  it.  And  now,  for  the  first 
time  in  the  Bible,  we  are  told  the  effect  produced  in  man's  heart 
by  the  word  of  God  :  "  He  believed  in  Jehovah,"  i.e.  he  was  fully 
assured  that  God's  promise  of  posterity  as  numerous  as  the  stars 
will  be  fulfilled.  See  under  v.  18.  These  words  are  the  more 
conspicuous  because  of  the  purely  outward  character  of  nearly  all 
Bible  narratives.  Equally  remarkable  are  the  words  following. 
Righteousness :  fulfilment  of  a  condition,  inward  or  outward,  on 
which  God  is  pleased  to  bestow  blessing,  spiritual  or  temporal : 
see  under  ch.  i.  17.  God  reckoned  Abraham's  faith  to  be  a 
fulfilment  of  the  only  condition  required ;  and,  because  he  believed, 
gave  to  him  the  blessing  promised.  God  commanded  him  to  offer 
sacrifice ;  and  in  that  sacrifice  again  revealed  Himself.  "  In  the 
same  day  Jehovah  made  a  covenant  with  Abram  : "  Gen.  xv.  9,  1 8. 
Of  that  covenant,  circumcision  was  afterwards  appointed  to  be  the 
sign :  ch.  xvii.  10.  Thus  Abraham's  faith  put  him  in  a  new 
relation  to  God.  Reckon:  as  in  ch.  ii.  26,  viii.  36,  Gen.  xxxi.  15, 
Prov.  xvii.  28,  etc.  Reckon  for  righteousness:  an  important 
parallel  in  Ps.  cvi.  31,  which  is  a  comment  on  Num.  xxv.  10 — 13. 
God  graciously  reckoned  the  loyal  act  of  Phineas  as  something 
which  He  will  reward  with  an  eternal  priesthood.     Similarly,  in 


sec.  12]  ROMANS   III.   31— IV.    17  129 

Dt.  xxiv.  13,  He  promised  to  reward  the  return  of  a  pledged 
garment ;  and,  in  ch.  vi.  25,  general  obedience  to  His  commands. 
Same  phrase  in  1  Mace.  ii.  52,  expounding  Gen.  xxii.  16 — 18. 
Hence,  in  Jas.  ii.  21,  Abraham  is  said  to  have  been  justified  by 
offering  Isaac.  The  two  phrases  are  practically  equivalent.  The 
reckoning  may  be  spoken  of  as  the  mental  act  of  God  ;  and 
justification  as  the  formal  declaration  of  it. 

Thus  the  Book  of  the  Law  declares  that  Abraham  obtained  the 
favour  and  covenant  of  God  by  belief  of  a  promise.  And,  of  that 
covenant,  all  the  blessings  which  afterwards  came  to  Israel  were  a 
result.  Whatever  distinguished  the  sacred  nation  from  the  rest  of 
mankind,  their  deliverance  from  Egypt,  the  Law,  the  possession 
of  Canaan,  and  the  voice  of  the  prophets,  was  given  because  of 
Abraham's  faith  :  so  Ex.  ii.  24,  Dt.  ix.  5.  The  question  in  Rom. 
iv.  1  is  answered.  Abraham  found  justification  through  faith. 
Consequently,  the  preaching  of  faith  is  in  unexpected  harmony 
with  the  Old  Testament ;  and  thus  confirms  the  divine  authority  of 
the  Law. 

Gen.  xv.  6  is  quoted  also  in  Gal.  iii.  6,  Jas.  ii.  23  ;  and  ten  times 
in  the  works  of  Philo,  an  older  Jewish  contemporary  of  Paul. 

The  rest  of  §  12  expounds  Gen.  xv.  6.  In  vv.  4,  5,  Paul  will 
show  that  it  implies  justification  apart  from  works,  which  in 
vv.  6 — 8  he  will  confirm  from  Ps.  xxxii.  1,  2  ;  and  justification 
without  circumcision,  of  which  rite  he  will  in  vv.  9 — 12  explain 
the  purpose.  He  will  show  in  vv.  13 — 15  why  the  promise  was 
given  to  Abraham  apart  from  law ;  and  (vv.  16,  17)  on  the  simple 
condition  of  faith.  He  will  thus  show  that  the  Law  is  in  harmony, 
not  only  with  the  Gospel  proclaimed  in  §  10,  but  with  the  levelling 
of  Jew  and  Gentile  which  was  to  the  Jews  so  serious  an  objection 
to  it. 

4,  5.  Proof,  from  Gen.  xv.  6,  that  Abraham  was  justified  apart 
from  works,  and  had  therefore  no  ground  of  exultation.  Verse  4 
describes  the  case  of  one  whose  claim  rests  on  works,  and  v.  5 
that  of  another  who  has  no  works  on  which  to  base  a  claim.  It 
is  then  evident  that  Abraham  belongs,  not  to  the  former,  but  to 
the  latter,  class.  Paul  assumes  that  there  is  no  merit  in  faith, 
that  it  does  not  lay  God  under  the  least  obligation  to  reward  us. 
Consequently,  whatever  follows  faith  comes,  not  by  necessary 
moral  sequence,  but  by  the  undeserved  favour  of  God :  so  v.  16. 
Therefore,  that  Abraham  obtained  the  covenant  through  faith, 
proves  that  he  had  done  no  work  to  merit  so  great  reward.  For 
we  cannot  give  a  man  as  a  mark  grace,  i.e.  undeserved  favour, 


i3o  EXPOSITION   OF  [div.  ii 

what  we  already  owe  him  as  a  debt.  Consequently,  the  recorded 
faith  of  Abraham  puts  him  apart  from  those  who  obtain  blessing 
by  good  works.     The  reward :  or  pay  for  work  done. 

5.  The  opposite  class,  to  which  Abraham  does  belong.  That 
a  man's  faith  is  reckoned  for  righteousness,  and  thus  put  in  place 
of  works,  proves  that  he  does  110  good  work  which  fulfils  the 
required  condition.  Ungodly:  as  in  ch.  i.  18.  That  Abraham 
was  such,  we  need  not  infer :  and  his  obedience  to  God's  call 
proves  his  fear  of  God.  Paul  states  a  general  principle,  in  a  form 
which  applies  to  his  readers  rather  than  to  Abraham.  He  obtained 
by  faith  a  numerous  posterity,  and  through  the  promised  seed  a 
fulfilment  of  the  earlier  promise  that  in  him  should  all  families 
of  the  earth  be  blessed.  The  promise  made  to  us  is  escape  from 
the  wrath  of  God,  and  eternal  life.  To  make  this  dependent  on 
faith,  implies  that  all  men  are  exposed  to  punishment :  and  to 
expect  justification  through  faith  is  an  acknowledgment  of  un- 
godliness, and  a  reliance  upon  Him  who  justifies  the  ungodly. 
By  thus  turning  from  Abraham  to  the  sinner,  Paul  prepares  a  way 
for  the  quotation  in  the  next  verse. 

Thus  Gen.  xv.  6,  which  asserts  that  Abraham  was  justified 
through  faith,  implies  also  that  he  was  justified  apart  from  works. 
Therefore  he  has  no  ground  of  self-exultation,  but  a  good  ground 
of  exultation  in  view  of  God.  Consequently,  Paul,  by  proclaiming 
a  new  law  which  shuts  out  all  boasting  on  the  ground  of  works, 
does  not  overthrow,  but  supports,  the  authority  of  the  Old  Covenant 
and  of  the  Jewish  Scriptures. 

6 — 8.  A  quotation  from  Ps.  xxxii.  i,  2,  in  harmony  with  the 
foregoing.  David:  as  in  ch.  xi.  9  from  Ps.  lxix.  22,  23.  The 
name  is  found  (Heb.  and  lxx.)  in  the  heading  of  each  Psalm. 
But  to  this  we  cannot  give  any  critical  value.  Paul  quotes  the 
O.T.  as  he  found  it.  See  further  in  Diss.  iii.  Blessedness:  the 
highest  form  of  happiness,  found  only  under  the  smile  of  God : 
so  Mt.  v.  3 — 11.  This  sacred  sense  is  not  absent  in  Acts  xxvi.  2, 
1  Cor.  vii.  40.  So  Aristotle, Nic.  Ethics  bk.  x.  8.  8  :  "To  the  gods, 
the  whole  of  life  is  blessed  ;  to  men,  so  far  as  it  is  some  likeness 
to  divine  activity:"  cp.  1  Tim.  i.  11,  "the  blessed  God,"  vi.  15. 
David  is  quoted  to  support,  not  "faith  reckoned  for  righteousness," 
but  righteousness  apart  from  works.  Here  we  have  a  man 
guilty  of  acts  of  lawlessness  and  of  sins.  But  they  are  forgiven 
and  covered-over :  cp.  J  as.  v.  20.  To  reckon  sin,  is  practically 
to  inflict  punishment :  so  2  Tim.  iv.  16,  2  Cor.  v.  19,  Philem.  18. 
We  have  in  Ps,  xxxii,  the  joyful  song  of  a  pardoned  man.    Breaches 


sec.  12]  ROMANS   III.   31— IV.    17  131 

of  law  have  been  forgiven,  and  a  veil  cast  over  sins.  Conse- 
quently, in  the  future  God  will  not  reckon  the  man  a  sinner. 
The  Lord :  see  under  ch.  ix.  29.  In  v.  5,  the  Psalmist  confesses 
his  sin,  and  rejoices  in  forgiveness.  He  finds  in  God  a  refuge 
from  trouble,  and  bids  others  rejoice  in  Him:  vv.  7,  11.  We 
have  here  a  clear  case  of  righteousness  without  works,  of  a  man 
on  whom,  in  spite  of  past  sins,  God  smiles  with  forgiving  grace. 
Thus  the  negative  side  of  Paul's  teaching  is  proved  to  be  in 
harmony  with  the  ancient  Scriptures.  Although  Ps.  xxxii.  is  not 
quoted  in  proof  of  justification  through  faith,  we  notice  v.  10,  "  He 
that  trusts  in  Jehovah,  mercy  shall  compass  him  about." 

Ps.  xxxii.  is  quoted  only  in  passing :  and  Paul  returns  at  once 
to  Gen.  xv.  6.  As  the  words  quoted  do  not  mention  faith,  they 
were  probably  not  quoted  to  prove  expressly  that  the  preaching 
of  faith  supports  the  Law.  But,  as  we  learn  from  Rom.  iii.  19, 
they  have  the  authority  of  law.  And,  by  supporting  an  inference 
following  necessarily  from  justification  through  faith,  viz.  justification 
without  works,  they  point  to  another  harmony  of  the  Law  and  the 
Gospel ;  and  thus  confirm  the  divine  origin  of  both. 

9 — 12.  Further  evidence,  from  the  historic  origin  of  circumcision, 
in  support  of  the  Gospel  which  announces  righteousness  apart  from 
it,  followed  by  an  exposition  of  the  purpose  of  the  rite. 

9, 10.  This  announcement-of-blessedness :  in  Ps.  xxxii.  1,  2. 
Is  it  for  the  circumcision  as  such,  or  also  for  the  uncircnmcision  ? 
abstract  for  the  concrete,  as  in  chs.  ii.  26,  iii.  30.  For  we  say  etc. : 
reason  for  Paul's  question,  in  which  he  takes  his  readers  along  with 
him,  and  for  the  tone  of  triumph  in  which  he  asks  it.  Paul  and 
they  have  now  learnt  from  Gen.  xv.  6  that  faith  was  reckoned  to 
Abraham  for  righteousness.  He  asks,  How  then  was  it  reckoned  ? 
While  in  circumcision,  or  in  uncircumcision  ?  To  this  last 
question,  there  is  only  one  answer.  For  fourteen  years,  Abraham 
was  in  covenant  with  God  before  he  was  circumcised.  Con- 
sequently, the  rite  is  not  needful  for  the  validity  of  faith  or  for  a 
covenant  relation  with  God.  All  the  distinguishing  blessings  of 
the  Jewish  race  were  a  reward  of  the  faith  of  an  uncircumcised 
man.  Paul's  answer  is  an  emphatic  repetition  of  his  own 
question. 

11, 12.  An  explanation  of  the  purpose  of  the  rite,  supplementing 
and  strengthening  the  foregoing  argument.  Sign  of:  Mt.  xxiv.  30, 
Lk.  xi.  29.  Circumcision  was  enjoined  as  a  visible  mark  or  token 
of  the  covenant  of  God  with  Abraham  in  the  day  when  he  believed  : 
Gen.  xvii.  11,  xv.  18.    A  seal:  a  solemn  and  formal  attestation  of 


132  EXPOSITION   OF  [div.  n 

that  to  which  it  is  annexed.  So  2  Cor.  i.  22,  Eph.  i.  13,  2  Tim.  ii.  19. 
Specially  appropriate  to  circumcision,  this  being  a  visible  and 
permanent  attestation.  The  sign  of  the  covenant,  ordained  by 
God  in  the  day  when  Abraham  believed,  was  a  divinely-erected 
monument  of  the  covenant  and  of  the  validity  of  faith  even  apart 
from  circumcision.  That  he  may  he  etc. :  purpose  of  this  sign  and 
seal,  viz.  that  the  faith  of  Abraham,  thus  made  prominent,  may 
lead  many  others  to  a  similar  faith,  and  that  thus  he  may  be  father 
of  a  great  family  of  believers  ;  and  that  all  who  believe,  even 
without  circumcision,  may  be  able  to  call  Abraham  their  father, 
and  to  claim  the  inheritance  of  sons.  The  meaning  of  father  is 
explained  by  heirs  in  v.  14  :  cp.  Gal.  iii.  9,  29,  also  Gen.  iv. 
20,  21.  That  to  them  also  etc.:  further  purpose  of  the  rite. 
God's  purpose  was,  by  leading  both  Jews  and  Gentiles  to  a  similar 
faith,  to  make  them  partakers  of  the  righteousness  which  comes 
through  faith.  Father  of  circumcision:  suggested  by  also  in 
v.  11,  which  implies  that  God's  purpose  embraced  others  besides 
Gentiles.  Even  among  those  who  bear  in  their  bodies  the  sign  of 
the  covenant,  Abraham  was  to  have  a  spiritual  posterity.  But  his 
true  children  are  those  only  who  imitate  the  faith  of  their  father, 
which  was  earlier  and  nobler  than  circumcision.  Walk  :  go  along 
a  line  :  so  Gal.  v.  25.  vi.  16,  Ph.  iii.  16,  Acts  xxi.  24.  Cp.  Rom.  vi.  4, 
viii.  4,  xiii.  13,  xiv.  15.  Every  act  is  a  step  forward  in  some  direc- 
tion. Faith  in  uncircnmcision :  emphatic  repetition  of  the  point 
of  the  argument  in  vv.  9 — 12. 

13.  Not  through  law ;  about  which  as  little  was  said  as  about 
circumcision  when  God  made  the  covenant  with  Abraham.  The 
promise:  as  stated  in  Gen.  xii.  1 — 3,  7,  xv.  18,  xxii.  17.  In  these 
passages  nothing  was  said  about  law,  in  reference  either  to 
Abraham  or  to  his  seed.  The  fulfilment  of  the  promise  was  not 
conditioned  by  obedience  to  a  prescribed  rule  of  conduct.  That 
he  should  he  heir  of  the  world:  the  promise  described,  not  in  the 
form  given  to  Abraham,  but  as  we,  taught  by  the  Gospel,  now 
understand  it.  Abraham's  children,  i.e.  those  who  imitate  his 
faith,  will  one  day  possess  a  new  earth  and  heaven  :  and  this, 
because  given  to  his  spiritual  children,  will  be  the  reward  of  his 
faith.  Of  this  greater  gift,  Canaan  was  but  an  earnest.  It  will  be 
obtained,  not  through  law,  but  through  a  righteousness  of  faith, 
i.e.  a  state  which  the  judge  approves  and  which  comes  through 
faith.  On  the  historic  independence  of  the  promise  to  Abraham 
and  the  Mosaic  Law,  see  Gal.  iii.  17. 

14,  15.  Reason  why   the  promise   was  given   apart  from  law. 


sec.  12]  ROMANS   III.   31—  IV.    17  133 

They  Of  law  :  who  make  law  their  starting-point  in  seeking  life, 
and  whose  claim  is  derived  from  law  :  so  Gal.  iii.  10  ;  cp.  Rom.  ii.  8, 
iii.  26,  Gal.  iii.  7,  9.  Heirs  :  who  receive  the  blessing  in  virtue 
of  their  imitation  of,  and  therefore  spiritual  descent  from,  Abraham. 
Is-made-vain,  or  empty :  same  word  in  1  Cor.  i.  17,  ix.  15,  Ph.  ii.  7. 
Made-of-no-effect :  as  in  ch.  iii.  3,  31,  Gal.  iii.  17.  These  two 
words  are  practically  equivalent.  Of  the  statement  in  v.  14,  v.  15 
is  a  proof.  Works-out  anger :  brings  men  under  the  anger  of 
God.  For  none  can  obey  the  Law  as  it  claims  to  be  obeyed : 
and  God  is  angry  with  all  who  disobey.  But  where  no  law  is, 
there  are  no  prescribed  limits,  and  therefore  no  transgression  or 
overstepping  of  limits  :  same  word  in  chs.  ii.  23,  v.  14.  Before  the 
Law,  there  was  sin,  but  it;  did  not  assume  the  form  of  transgression. 
If  when  God  gave  the  promises  He  had  annexed  the  Law  as  their 
condition,  He  would  have  made  fulfilment  impossible.  For  none 
can  keep  the  Law  as  it  needs  to  be  kept.  Therefore  He  said 
nothing  about  law.  He  thus  winked  at  or  passed  over  the  sinful- 
ness of  those  to  whom  He  spoke  ;  in  view  of  the  propitiation 
afterwards  provided  :  cp.  ch.  iii.  25. 

Notice  here  another  summary  of  Div.  I.  The  causes  which 
made  justification  from  works  impossible  to  us  made  it  impossible 
to  Abraham.  The  constant  recurrence  of  this  teaching  reveals  its 
importance  in  Paul's  theology. 

16.  Because  of  this :  viz.  that  the  Law  works  out  anger,  and 
would  if  it  were  the  condition  of  fulfilment  make  the  promise 
without  result.  Therefore  the  inheritance  is  by  faith.  According 
to  grace :  God  fixed  faith  as  its  condition  in  order  that  it  might  be 
in  proportion,  not  to  man's  merit,  but  to  God's  undeserved  favour. 
As  in  v.  4,  Paul  assumes  that  there  is  no  merit  in  faith.  Sure  :  a 
firm  basis  for  confident  reliance.  God  made  faith  the  condition  of 
the  promise,  in  order  that  all  the  seed,  not  only  Jews  but  Gentiles 
also,  may  have  a  firm  ground  for  expectation  of  fulfilment,  and  this 
measured  not  by  their  works  but  by  God's  grace.  Had  obedience 
to  law  been  its  condition,  they  could  have  looked  forward  to 
nothing  except  His  anger.  Who  is  father  etc. :  actual  fulfilment 
of  the  purpose  stated  in  v.  II.  Of  US  all:  including  Jews  and 
Gentiles. 

17.  According  as  ...  I  have  made  thee:  a  parenthesis 
asserting  that  the  foregoing  is  in  harmony  with  a  promise  of  God 
to  Abraham  (Gen.  xvii.  5)  at  the  time  of  the  change  of  his  name. 
Israel  was  not  many  nations  but  one  nation :  and  the  sons  of 
Hagar  and  Keturah  were  not  heirs  of  the  covenant.     To  what  then 


134  EXPOSITION   OF  [div.  ii 

did  this  promise  refer  ?  To  something  important :  for  it  was 
embodied  in  a  change  of  name.  The  only  adequate  explanation  of 
it  is  that  it  refers  to  Abraham's  spiritual  children.  Jew  and  Greek, 
Englishman  and  German,  call  him  to-day  their  father.  Thus  the 
Gospel  again  confirms  the  divine  origin  of  the  Law  by  affording 
an  explanation  and  fulfilment  of  a  prophecy  therein  contained  and 
otherwise  unexplained. 

Before  God  etc. :  completing  the  sentence  interrupted  by  the 
parenthesis.  Abraham  stands  before  God  whom  he  believed,  who, 
as  we  shall  see  under  v.  19,  makes  alive  the  dead,  and  calls,  i.e. 
summons  to  His  service  and  disposes  of  as  He  will,  the  things 
which  are  not  as  though  they  were.  This  description  of  God 
calls  to  our  mind  those  elements  of  His  nature  on  which  Abraham's 
faith  rested.  Cp.  Gen.  xvii.  1  :  "I  am  God  Almighty  ;  walk  before 
Me,  and  be  thou  perfect."  God  speaks  to  men  and  things  not  yet 
existing,  and  they  come  into  being,  and  dispose  themselves  at  His 
command.  These  words  refer  to  the  many  nations  whom,  before 
they  existed,  God  gave  to  Abraham  to  be  his  children.  Before 
Him  whose  voice  is  heard  and  obeyed  by  nations  unborn,  to  whom 
the  decay  of  natural  powers,  even  when  amounting  practically  to 
death,  was  no  obstacle,  Abraham  stood  ;  and  believed.  And, 
because  he  believed,  he  stood  in  that  day  before  God  as  the  father 
of  the  whole  family  of  believers  of  every  nation  and  age. 

Review*.  We  shall  best  understand  this  section  by  attempting 
to  rebuild  Paul's  argument  from  the  materials  he  used.  In 
Gen.  xii.  2,  7,  xiii.  16,  God  promised  to  make  of  Abraham  a  great 
nation,  to  give  to  his  children  the  land  of  Canaan,  and  to  make 
them  numerous  as  the  dust  of  the  earth.  In  obedience  to  God, 
Abraham  left  his  fatherland.  But  in  Gen.  xv.  1 — 3  we  find  him  in 
fear  and  unbelief.  It  is  night ;  and  there  is  darkness  around  and 
within.  Although  God  has  promised  him  a  numerous  posterity, 
Abraham  speaks  of  a  servant  as  his  heir.  God  brings  him  out  from 
the  tent  in  which  the  lonely  man  nurses  his  loneliness,  directs  him 
away  from  the  darkness  around  to  the  everlasting  brightness  above, 
and  declares  that  his  children  shall  be  numerous  as  the  stars. 
Abraham  stands  before  Him  who  made  the  stars  and  calls  them 
by  their  names,  who  is  the  Author  of  life,  whom  even  death  cannot 
withstand,  who  controls  even  men  and  things  not  yet  existing.  He 
hears  the  promise,  believes  it,  and  looks  forward  with  confidence  to 
his  children  unborn.  His  faith  is  recorded  in  the  Book  of  the  Law, 
where,  in  Gen.  xv.  6,  we  read  for  the  first  time  the  effect  upon  the 
heart  of  man  of  the  word  of  God.    We  also  read  that  God  accepted 


sec.  12]  ROMANS   III.   31— IV.    17  135 

Abraham's  belief  of  the  promise  as  a  fulfilment  of  the  divinely- 
appointed  condition  of  fulfilment.  In  that  hour  he  stood  before 
God  as  father  of  unnumbered  children.  The  words  of  Gen.  xv.  6 
are  soon  explained  by  the  act  of  God.  Sacrifices  are  slain ;  and 
in  the  presence  of  shed  blood  God  makes  "in  that  day"  a  covenant 
with  Abraham.  Of  this  covenant,  the  birth  of  Isaac,  the  deliverance 
from  Egypt,  the  giving  of  the  Law,  the  possession  of  Canaan,  and 
all  the  distinctive  privileges  of  Israel,  were  a  fulfilment.  We  see 
then  that  the  blessings  of  the  Old  Covenant  were  obtained  by 
Abraham,  for  himself  and  for  his  children,  by  faith. 

Again,  since  Abraham  obtained  the  covenant  by  believing  a 
promise,  it  is  evident  that  he  had  performed  no  work  of  which  it 
was  a  due  reward ;  else  it  would  have  been  given  him  as  a  debt. 
The  words  of  Gen.  xv.  6  remove  him  from  those  who  earn  some- 
thing by  work  and  put  him  among  those  who  know  that  they  are 
sinners  and  believe  the  word  of  Him  who  justifies  the  ungodly. 
Consequently,  Abraham  was  justified  without  works.  Therefore, 
though  he  may  well  exult  in  view  of  the  grace  of  God,  he  can  exult 
no  more  than  we  in  view  of  his  own  works.  Justification  without 
works  is  also  taught  by  David,  who  calls  himself  a  sinner  and 
rejoices  in  a  pardoning  God.  Again,  when  Abraham  believed,  he 
was  uncircumcised :  and  nothing  was  said  about  the  rite  till  fourteen 
years  after  he  received  the  covenant.  Therefore,  circumcision  is 
not  essential  to  the  validity  of  faith,  or  to  the  favour  and  covenant  of 
God.  What  then  is  the  use  of  circumcision  ?  It  was  a  sign  of  God's 
covenant  with  Abraham  :  Gen.  xvii.  1 1.  And,  since  the  covenant 
was  obtained  through  faith,  circumcision,  the  visible  and  divinely- 
ordained  sign  of  it,  was  a  solemn  and  public  attestation  by  God 
that  faith,  even  without  circumcision,  is  sufficient  to  obtain  the 
favour  of  God.  In  our  days,  God  has  announced  justification  for  all 
men  on  the  one  condition  of  faith.  Therefore,  remembering  that 
the  Old  Covenant  was  preparatory  to  the  New,  we  cannot  doubt 
that  the  rite  of  circumcision  was  ordained  in  order  to  call  attention 
to  Abraham's  faith,  and  thus  to  lead  his  children  to  similar  faith. 
And,  since  the  Gospel  proclaims  salvation  for  Jew  and  Gentile  alike, 
we  cannot  doubt  that  circumcision  was  delayed  in  order  to  teach 
the  believing  Gentiles  of  future  ages  that  they  may  claim  Abraham 
as  their  father  and  the  righteousness  of  faith  as  their  inheritance. 

We  are  prepared  for  this  levelling  of  Jew  and  Gentile  by  the  fact 
that,  at  the  time  of  Abraham's  faith,  as  little  was  said  about  the  Law 
as  about  circumcision.  The  reason  is  evident.  If  the  promises 
had  been  conditional  on  obedience  to  law,  they  would  have  been 


136  EXPOSITION   OF  [div.  ii 

practically  useless,  and  Abraham's  faith  an  illusion.  For  neither  he 
nor  his  children  could  keep  the  Law.  The  only  result  would  have 
been  disobedience  and  punishment.  We  therefore  infer  that 
nothing  was  said  about  law  in  order  that  sin,  although  existing, 
might  not  be  a  breach  of  the  covenant ;  and  that  faith  was  chosen 
as  its  condition  because  God  was  minded  to  bestow  the  blessing  as 
a  gift  of  pure  favour,  and  in  order  that  believers,  both  Jews  and 
Gentiles,  might  look  forward  with  certainty  to  a  fulfilment  of  the 
promise.  In  the  Christian  Church,  we  see  fulfilled  the  purpose  for 
which  circumcision  was  ordained,  and  the  promise  that  Abraham 
should  be  a  father  of  many  nations.  He  stands  to-day  in  actual 
fact,  as  he  stood  then  in  the  purpose  and  foresight  of  God,  as  the 
father  of  us  all. 

In  §  ii,  Paul  proved  that  the  Gospel  breaks  down  the  barrier 
hitherto  existing  between  Jew  and  Gentile.  Now  this  barrier  was 
erected  by  the  Law.  To  break  it  down,  seemed  to  be  a  denial  of 
the  divine  origin  and  authority  of  those  Sacred  Books  which  were 
to  Israel  the  ground  of  moral  obligation.  But  now  Paul  has 
proved  from  these  Books  that  the  covenant  which  was  to  the  Jews 
the  source  of  all  their  distinctive  privileges  was  obtained  by 
Abraham  through  faith  and  apart  from  circumcision  and  from  law. 
An  inference  from  this,  viz.  justification  without  works,  has  been 
confirmed  from  another  part  of  the  Holy  Scriptures.  This  unex- 
pected harmony  confirms  both  Law  and  Gospel,  for  it  reveals  their 
common  source.  Consequently,  the  Gospel,  which  by  the  resurrec- 
tion of  Christ  is  itself  proved  to  be  divine,  affords  proof  of  the  divine 
origin  of  the  Law.  If  therefore,  after  saying  that  the  Gospel  con- 
firms the  Law,  we  are  asked  what  benefits  Abraham  obtained  for 
himself  and  his  descendants,  our  reply  is,  Justification  through  faith, 
without  works  and  without  circumcision. 

In  this  section,  Paul  has  touched  one  of  the  strongest  internal 
proofs  of  the  divine  origin  of  the  revelations  recorded  in  the  Bible, 
viz.  the  profound  harmony  which,  amid  a  great  variety  of  outward 
form,  breathes  through  the  whole. 


sec.  13]  ROMANS   IV.    18—25  137 

SECTION   XIII 

DESCRIPTION  OF  ABRAHAM'S  FAITH 

Ch.  IV.  18—25 

Who  against  hope  believed  in  hope,  in  order  that  he  might  become 
father  of  many  nations,  according  to  the  spoken  word,  "  So  shall 
be  thy  seed"  l9And,  without  being  weakened  in  faith,  he  considered 
his  own  body  as  good  as  dead,  being  about  a  hundred  years  old,  and 
the  death  of  the  wo?nb  of  Sarah.  ^  But  in  view  of  the  promise  of 
God  he  did  not  doubt  with  unbelief,  but  was  made  strong  by  faith, 
giving  glory  to  God,  31  and  being  fully  assured  that  what  He  has 
pro?nised  He  is  able  also  to  do.  22  For  which  cause  it  was  also 
reckoned  to  him  for  righteousness.  23  Moreover,  it  was  not  writte?i 
because  of  him  only,  that  it  was  reckoned  to  him,  24  but  also  because 
of  us,  to  whom  it  will  be  reckoned,  to  those  that  believe  on  Him 
that  raised  Jesus  our  Lord  from  the  dead,  25  who  was  given  up 
because  of  our  trespasses  and  was  raised  because  of  our  justification. 

In  §  12,  we  learnt  that  Abraham  obtained  by  faith  the  blessings 
of  the  Old  Covenant.  We  saw  him  standing  in  the  presence,  and 
believing  the  word,  of  Him  who  makes  the  dead  to  live.  Paul  will 
now  analyse  Abraham's  faith,  and  show  that  it  is  a  model  for  ours. 

18.  Hope  :  in  N.T.,  expectation  of  good ;  in  classic  Greek,  expecta- 
tion of  good  or  ill,  e.g.  Thuc.  i.  1.  Against  hope  ...  in  hope: 
literally  upo?i  hope ;  so  chs.  v.  2,  viii.  20,  Acts  ii.  26,  xxvi.  6. 
Abraham's  faith  was  a  reliance  upon  the  future  when,  humanly 
speaking,  the  future  promised  nothing.  To  the  end  that  etc. : 
purpose  of  this  faith.  That  what  follows  was  a  result  of  it,  is  at  once 
evident:  for  it  led  to  the  birth  of  Isaac  and  the  fulfilment  of  the 
promises  ;  and,  by  setting  an  example,  it  led  thousands  to  exercise 
similar  faith  and  to  look  back  upon  Abraham  as  their  spiritual 
father.  But  it  is  needless  to  give  to  the  preposition  here  used  (tit 
to  k.t.X.)  any  other  than  its  ordinary  sense  of  purpose  :  so  in  v.  11. 
For  we  cannot  doubt  that  God  led  Abraham  to  believe  in  order  to 
set  an  example  to  thousands  who  should  afterwards  walk  in  his 
steps.  In  the  Bible,  frequently  a  purpose  far  above  their  thought 
is  attributed  to  the  acts  of  men.  This  comes  from  a  consciousness 
that  nothing  takes  place  without  God's  permission,  and  that  nothing 


138  EXPOSITION  OF  [div.  ii 

is  permitted  except  what  will  work  out  His  purposes.  Hence 
men's  acts  have  a  meaning  the  actors  think  not  of.  When 
Abraham  trampled  under  foot  the  expectation  of  nature,  resting 
upon  the  expectation  of  faith,  he  was  by  his  faith  working  out  the 
purpose  of  God,  a  purpose  corresponding  to  the  promise  believed. 
Cp.  Mt.  ii.  15,  23. 

The  spoken  word  :  spoken  by  God  to  Abraham.  Contrast  "  as 
it  is  written"  in  v.  17. 

19 — 21.  A  wonderful  analysis  of  Abraham's  faith  and  hope. 

19.  Negative  aspect  of  his  faith.  The  word  not  after  considered 
is  omitted  in  the  four  oldest  MSS.  and  by  all  the  Critical  Editors  ; 
and  is  certainly  spurious.  It  may  have  been  put  in  by  a  copyist 
who  thought  it  needful  to  make  up  the  sense,  and  supposed  that 
some  earlier  copyist  had  omitted  it.  The  practical  difference  is  not 
great.  In  the  one  case,  we  are  told  that  Abraham  did  not  take 
into  account  his  advanced  age  ;  in  the  other,  that  he  was  un- 
moved by  his  consideration  of  it.  In  either  case,  he  was  unmoved 
by  the  fact  of  his  old  age.  Dead  .  .  .  death:  reproductive 
powers,  in  both  Abraham  and  Sarah,  being  dead.  A  hundred 
years  Old :  referring  to  Gen.  xvii.  1  ;  not  to  ch.  xv.  6,  when 
Abraham  first  believed  God's  promise  of  a  numerous  posterity. 
When  Ishmael  was  born,  Abraham  looked  upon  him  as  the  pro- 
mised seed  :  ch.  xvii.  18.  But  God  tried  his  faith  by  declaring 
in  v.  16  that  the  promised  child  should  spring  from  Sarah.  In 
v.  17,  we  see  the  effort  of  his  faith  to  overcome  this  new  difficulty; 
and  we  infer  with  certainty  that  his  faith  was  again  victorious. 
Belief  of  this  last  promise  was  all  that  God  required  ;  and  the  birth 
of  Isaac  soon  followed.     To  this  matured  faith,  Paul  now  refers. 

20,  21.  Positive  description  of  Abraham's  faith.  He  looked, 
with  unshaken  faith,  at  his  own  aged  body  ;  but  he  looked  also  at 
the  promise  of  God.  That  doubt  is  contrasted  with  faith,  implies 
that  God  requires  a  faith  which  excludes  doubt.  So  ch.  xiv.  23, 
Mt.  xxi.  21,  Mk.  xi.  23,  Jas.  i.  6.  Had  Abraham  doubted,  it  would 
have  been  with  unbelief.  Strong  by  faith  :  able  to  break  down 
obstacles :  cp.  Heb.  xi.  33.  Giving  glory  etc. :  he  recognised 
with  admiration  the  grandeur  of  God.  Being  fully  assured  etc. : 
a  description  of  Abraham's  faith.  Faith  in  a  promise  is  a  full 
assurance  that  the  speaker  will  fulfil  it.  Here  the  fulfilment 
involved  power  greater  than  that  of  nature.  Consequently, 
Abraham's  assurance  that  God's  word  will  come  true  implied  an 
assurance  that  He  is  able  to  suspend  the  ordinary  course  of 
nature  :    for  otherwise  He  cannot  do  what  He  has  promised. 


sec.  13]  ROMANS   IV.    18—25  J39 

Notice  here  an  emphatic  repetition  of  the  ground  of  Abraham's 
faith.  Owing  to  the  kind  of  promise  believed,  it  was  a  reliance 
upon  the  power  of  God.  Such  reliance  is  the  highest  tribute  of 
glory  to  God  :  contrast  ch.  L  31.  But  faith  is,  here  and  everywhere, 
an  assurance  that  God  not  only  can,  but  actually  will,  perform  His 
word.  Abraham  contemplated  the  natural  impossibility  of  a  child 
being  born  from  himself  and  Sarah.  But  he  fixed  his  eye  on  the 
promise  of  God  and  on  the  infinite  grandeur  and  power  of  Him 
who  had  promised.  This  banished  doubt  and  unbelief,  and  gave 
him  the  strength  of  faith.  His  faith  was  a  reliance  on  the  word 
and  power  of  God. 

22.  For  which  cause  :  because  he  was  fully  assured  etc.  This 
may  refer  to  Gen.  xv.  6  or  xvii.  15 — 23  :  cp.  1  Mace.  ii.  52.  Because 
Abraham's  faith  was  what  has  just  been  described,  God  accepted 
it  as  the  condition  required  for  fulfilment  of  the  promise.  This 
prepares  a  way  for  vv.  23 — 25. 

23,  2i.  Bearing  upon  us,  of  the  story  of  Abraham.  It  was  not 
written  because  of  him  only,  i.e.  to  pay  honour  to  him,  but  also 
because  of  US,  i.e.  for  our  good.  By  this  assertion,  Paul  attributes 
to  Genesis  a  purpose  far  above  the  thought  of  its  human  author ; 
and  therefore  attributes  the  book,  in  some  real  sense,  to  one  who 
foresaw  the  day  of  Christ.  So  chs.  iii.  19,  xv.  4,  1  Cor.  ix.  10,  x.  II, 
Gal.  iii.  8.  Of  all  this,  the  O.T.  contains  abundant  evidence. 
For  the  far-reaching  harmony  underlying  the  Old  and  New 
Testaments,  of  which  Rom.  iv.  is  so  wonderful  an  example,  must 
have  a  common  and  superhuman  source.  And  if,  as  Paul  every- 
where assumes,  the  Old  Testament  contains  actual  revelations 
from  God  to  man,  and  these  preparing  a  way  for  the  supreme 
revelation  in  Christ,  we  cannot  doubt  that,  in  the  providence  of 
God,  they  were  written  down  in  order  that  the  permanent  records 
might  help  the  faith  of  those  who  in  later  ages  should  put  faith  in 
Christ.  In  other  words,  we  need  not  doubt  that  the  benefits 
actually  derived  by  Christians  from  the  Old  Testament  were 
designed  by  God.  And  if  so,  the  world-wide  importance  of  the 
Gospel  makes  this  the  chief  purpose  for  which  the  Jewish  Scriptures 
were  given.  The  future  tense,  will  be  reckoned,  cannot  refer  to 
the  judgment  day  :  for  justification  will  then  be,  not  by  faith,  but,  as 
we  read  in  Rom.  ii.  13,  by  works.  And  the  word  us  forbids  us  to 
refer  it  exclusively  or  mainly  to  those  who  in  time  to  come  will  be 
justified.  It  is  best  to  suppose  that  Paul  puts  himself  beside  the 
writer  of  Genesis  and  looks  forward  to  the  Gospel  as  still  future. 
Just  so  in  ch.  v.  14  "the  coming  One  "  refers  to  the  incarnation  of 


14©  EXPOSITION   OF  [div.  ii 

Christ  ;  and  "  we  shall  be,"  in  ch.  vi.  5,  to  our  present  Christian 
life.  Similarly,  in  ch.  vii.  14,  Paul  throws  himself  back  into  the 
days  when  he  was  under  the  Law ;  and  in  ch.  viii.  30  throws 
himself  forward  and  looks  back  upon  his  final  glorification  as 
already  achieved.  This  sudden  change  of  mental  standpoint  is  a 
mark  of  the  intense  vividness  of  his  thought.  He  ever  identifies 
himself  with  that  about  which  he  writes.  Believe  on :  as  in  v.  5. 
To  believe  a  promise,  is  to  lean  upon  him  that  gave  it.  Him  that 
raised  Jesus :  on  whose  superhuman  power  both  Abraham  relied 
and  we  now  rely.  Just  as  to  him  belief  of  the  promise  was  impossible 
without  an  assurance  that  God  is  able  to  set  aside  the  decay  of 
nature,  so  now  we  cannot  believe  Christ's  promise  of  eternal  life 
unless  we  are  sure  that  God  is  able  to  open  the  gates  of  death. 
For,  that  God  raised  Jesus  from  the  dead,  is  an  essential  element 
of  the  Gospel  :  so  ch.  x.  9,  Acts  xvii.  18,  31.  That  Abraham's 
faith  had  in  view  a  miracle  in  the  future,  ours  one  in  the  past,  does 
not  mar  the  similarity.  For,  past  or  future,  each  involved  the 
infinite  power  of  God.  This  reference  to  the  raising  of  Christ 
suggested  the  words  dead  and  make  alive  the  dead  in  vv.  19  and  17. 
The  birth  of  Isaac  was  virtually  a  resurrection  of  the  dead.  Again, 
the  resurrection  of  Christ,  once  believed,  becomes  a  proof  of  the 
power  of  God,  and  therefore  a  pledge  that  He  will  fulfil  all  His 
promises  :  so  Acts  xvii.  31,  Eph.  i.  20,  1  Pet.  i.  21.  Hence,  the 
description  here  of  God  whom  we  believe  is  parallel  to  that  in  v.  17 
of  Him  whom  Abraham  believed. 

25.  Two  great  facts  closely  related,  one  to  Doctrine  2.  Justifica- 
tion through  the  Death  of  Christ,  of  which  the  significance  will  be 
expounded  in  ch.  v.  1 — 11  ;  and  the  other  to  Doctrine  1.  Justifica- 
tion through  Faith,  which  has  just  been  illustrated  by  the  faith  of 
Abraham.  Thus  this  verse  is  a  bridge  between  chs.  iv.  and  v. 
Trespasses :  sins  looked  upon  as  a  moral  fall  where  we  ought  to 
have  stood  upright:  cp.  ch.  xi.  11.  Given-up :  surrendered  to  a 
hostile  power,  as  in  chs.  i.  24,  26,  28,  viii.  32.  Because  we  fell, 
Jesus  was  given  over  into  the  hands  of  His  enemies  that  He  might 
be  a  propitiation  for  our  sins.  And,  just  as  our  sins,  taken  in 
connection  with  God's  purpose  to  save  us,  moved  Him  to  give  up 
Christ  to  die,  so  our  need  of  justification  moved  Him  to  raise 
Christ  from  the  dead  :  for  without  this  proof  of  the  divine  mission 
of  Christ  there  would  have  been  no  faith  in  Him  and  no  justification 
through  faith.  So  1  Cor.  xv.  17,  1  Pet.  i.  3,  21  ;  notice  the  want  of 
faith  in  Lk.  xxiv.  11,  21.  God  raised  Christ  from  the  grave  in  order 
to  give  to  His  disciples  a  firm  foundation  on  which  their  faith  may 


sec.  13]  ROMANS   IV.    18—25  141 

rest   securely   as   a  means   of  justification.     This  last   word  will 
become  the  key-note  of  the  next  section. 

The  use  of  the  same  preposition  (did  with  accusative)  with  a  past 
fact  and  a  purpose  touching  the  future  need  not  surprise  us.  In 
each  case  it  denotes,  as  always,  a  motive  for  action.  When  God 
resolved  to  justify,  His  own  purpose  became  to  Him  a  motive. 
Compare  The  Nicene  Creed,  "  Because  of  us  men  and  because  of 
our  salvation : "  a  very  close  parallel.  The  simplicity  of  this 
exposition  renders  needless  Godet's  suggestion  that  Paul  refers 
to  "a  sentence  of  justification  pronounced  in  favour  of  guilty 
humanity"  in  the  resurrection  of  Christ.  For  of  such  collective 
justification  Paul  never  speaks  ;  and  the  reference  of  the  word 
here  is  fixed  by  the  word  justified  immediately  following. 

In  this  section,  no  reference  is  made  to  any  similarity  or  connec- 
tion between  the  promises  believed  by  Abraham  and  by  us.  The 
comparison  does  not  embrace  the  object-matter  of  faith,  but  only 
the  mental  act  and  the  personal  object,  viz.  the  God  of  power 
whose  word  is  in  each  case  believed.  The  promises  believed  and 
the  blessings  obtained  are  altogether  different.  But  the  disposition 
of  mind  and  heart  is  the  same.  The  total  difference  between  the 
two  cases  is  a  great  advantage  :  for  it  compels  us  to  look,  not 
at  one  particular  promise,  but  at  a  great  underlying  principle, 
viz.  that  every  promise  is  fulfilled  to  those  who  believe  it.  God 
promises  to  us,  and  by  faith  we  obtain,  pardon  and  holiness  and 
every  grace.  At  the  same  time,  the  careful  reader  will  observe 
that  the  promises  to  Abraham  receive  their  complete  fulfilment  only 
in  the  fulfilment  of  the  promises  given  to  us ;  and  that  this  fulfilment 
is  brought  about  by  the  resurrection  of  Christ.  The  connection  is 
referred  to  in  Gal.  iii.  16.  Thus  He  is  the  centre  towards  which 
tends  every  step  in  the  setting  up  of  the  Kingdom  of  God. 

Sections  11 — 13  defend  a  point  in  §  10  specially  liable  to  objec- 
tion, viz.  faith  as  the  one  condition  of  righteousness.  §  1 1  provokes 
the  objection,  by  showing  that  this  condition  overthrows  all  Jewish 
and  human  boasting.  This  is  in  complete  harmony  with  the 
teaching  of  Div.  I.  §  12  meets  the  objection  by  showing  that  faith 
was  the  condition  on  which  were  bestowed  upon  Abraham  all  the 
blessings  of  the  Old  Covenant.  And  §  13  teaches  that  his  faith 
was  similar  to  that  required  from  us.  The  defence  of  faith  as  a 
condition  of  justification  is  now  complete.  The  doctrine  is  assumed 
in  the  opening  words  of  the  next  chapter  ;  and  then  all  mention  of 
faith  ceases  till  ch.  ix.  30,  when  the  harmony  of  the  Old  and  New 
will  again  meet  us. 


i42  EXPOSITION   OF  [div.  ii 

FAITH  and  belief  and  the  cognate  verb  believe  represent  the 
same  Greek  and  Hebrew  words.  They  denote  mental  rest  in  an 
idea,  touching  past,  present,  or  future.  The  idea  in  which  we  are 
at  rest  is  often  mentioned  as  the  object-matter  of  our  belief.  We 
say,  I  believe  it,  or  I  believe  that  it  is  so  :  cp.  Rom.  vi.  8,  x.  9,  Jno. 
ix.  18,  xvi.  30,  1  Jno.  v.  1,  5,  Mk.  xi.  23,  24  ;  also  Jno.  xi.  26,  1  Jno. 
iv.  16,  Acts  xiii.  41.  The  assurance  may  arise  from  perception  by 
the  senses,  as  in  Mt.  xv.  32,  Jno.  xx.  8,  29  ;  from  testimony  of 
others  ;  from  a  course  of  reasoning,  as  in  Rom.  vi.  8  ;  or  from  pure 
fancy.  It  may  rest  on  good  grounds,  and  correspond  with  reality  ; 
or  on  evidence  altogether  insufficient,  and  be,  as  in  2  Th.  ii.  11, 
an  utter  delusion.  Yet  in  all  these  cases,  if  the  mind  be  at  rest  in 
an  idea,  we  say,  He  believes  it. 

The  most  important  beliefs  are  those  which  bear  upon  the  future, 
and  upon  our  own  interests.  Faith  then  assumes  the  form  of 
expectation.  We  look  forward,  with  an  inward  rest  proportionate 
to  the  degree  of  our  faith,  to  the  realisation  of  that  which 
we  believe.  Such  beliefs  call  forth  our  strongest  emotions, 
and  frequently  direct  our  actions.  And  only  so  far  as  objects 
and  events  are  reflected  in  our  belief  do  they  influence  our 
action. 

The  variety  of  the  effects  of  belief  arises,  not  from  different 
kinds  or  sources  of  it,  and  not  altogether  from  different  degrees  of 
confidence,  but  chiefly  from  variety  of  its  object-matter.  When  we 
believe,  we  submit  ourselves  to  be  influenced  by  the  object -matter 
of  our  belief.  But  our  submission  is  voluntary :  and  each  act 
which  springs  from  faith  is  a  fresh  and  free  submission.  For  we 
may  refuse,  if  we  will,  to  act  according  to  our  convictions.  But 
such  refusal  always  tends  to  weaken  and  destroy  the  conviction 
trampled  under  foot. 

A  person  is  frequently  introduced  as  the  object  of  our  belief. 
When  we  say,  I  believe  him,  we  mean  that  our  assurance  arises 
from,  and  rests  upon,  the  word  and  character  of  a  speaker.  In 
Jno.  iv.  2i,xiv.  11,  Acts  xxvii.  25,  viii.  12,  we  have  both  the  personal 
object  and  the  object-matter  of  faith. 

Justifying  faith  is  "belief  of  Jesus  Christ:"  Rom.  iii.  22,  Gal. 
ii.  16.  This  can  only  mean  belief  of  the  word  of  Christ,  a  mental 
rest  reposing  on  His  promise  of  life  eternal  for  all  who  believe. 
In  2  Th.  ii.  13,  we  have  "  belief  of  the  truth  ; "  this  last  being  the 
object-matter  of  saving  faith.  In  Rom.  iv.  5,  24,  we  have  one  who 
"  believes  on  Him  that  justifies  the  ungodly,"  and  "  on  Him  that 
raised  Jesus."    Abraham's  faith  was  an  assurance,  resting  on  the 


sec.  13]  ROMANS   IV.    18—25  143 

power  of  God,  that  He  will  fulfil,  in  spite  of  natural  impossibility, 
His  promise  of  a  numerous  posterity. 

In  the  O.T.,  e.g.  Ps.  xiii.  5,  xxxii.  10,  we  very  often  find  "  trust 
in  God,"  and  much  less  often,  e.g.  Num.  xiv.  II,  Dt.  i.  32,  the 
phrase  "believe  in  Him."  In  the  N.T.,  we  have  very  often  the 
words  faith  and  believe,  with  God  and  Christ  as  their  personal 
object  ;  and  more  seldom  "trust  in  Him."  The  difference  is  sig- 
nificant. Trust  is  a  confident  expectation  resting  on  a  man's 
character,  but  not  necessarily  on  a  definite  promise.  Consequently, 
all  saving  belief  in  God  is  trust:  for  it  is  a  reliance  upon  His 
character  that  He  will  fulfil  His  words.  But  it  is  often  more  than 
trust :  it  is  a  definite  assurance  resting  upon,  and  corresponding 
with,  a  definite  promise  of  God.  To  ancient  Israel,  God  revealed 
Himself;  and  upon  His  revealed  character  His  people  rested  their 
hopes  of  deliverance  and  prosperity.  In  our  happier  days,  God 
has  spoken  in  plain  words  His  purposes  of  mercy  for  us  ;  and  upon 
His  very  words  we  lean  and  expect  their  exact  fulfilment. 

To  denote  a  belief  involving  trust,  the  Hebrews  used  the  phrase 
believe  in,  implying  confident  expectation  touching  the  future  con- 
duct of  the  person  believed  in  :  so  Gen.  xv.  6,  Ex.  xiv.  31,  xix.  9, 
Jer.  xii.  6,  Mic.  vii.  5,  Prov.  xxvi.  25,  1  Sam.  xxvii.  12  ;  contrast 
Gen.  xiv.  26,  Prov.  xiv.  15.  The  phrase  believe  in  (marevctv  els) 
is  a  conspicuous  feature  of  the  Fourth  Gospel,  also  1  Jno.  v.  10,  13  ; 
but  is  rare  elsewhere  :  Mt.  xviii.  6,  Acts  x.  43,  xiv.  23,  xix.  4, 
Rom.  x.  14,  Gal.  ii.  16,  Ph.  i.  29,  1  Pet.  i.  8  :  cp.  Acts  xx.  21, 
xxiv.  24,  xxvi.  18.  This  rarity  of  the  phrase  is  obscured  by  the 
Revisers'  rendering  of  Mk.  xi.  22,  Acts  iii.  16,  Rom.  iii.  22,  26, 
Gal.  ii.  16,  20,  iii.  22,  Eph.  iii.  12,  Ph.  iii.  9,  Col.  ii.  12.  But  we 
have  no  intelligible  and  correct  English  rendering  of  the  phrase 
there  used.  Another  phrase  (irLOTevciv  tp)  is  found  in  Mk.  i.  15, 
Jno.  iii.  15  ;  cp.  Eph.  i.  15,  Col.  i.  4,  1  Tim.  iii.  13,  2  Tim.  i.  13,  iii.  15. 

Since  saving  faith  is  reliance  upon  God's  known  character,  we 
may  speak  of  implicit  faith,  viz.  such  estimate  of  His  character 
as,  apart  from  any  particular  promise,  is  prepared  to  accept  with 
confidence  and  expectation  whatever  He  says  ;  and  of  explicit 
faith,  viz.  a  definite  assurance  of  the  fulfilment  of  a  definite  promise. 
In  the  former  sense,  the  phrase  believe  in  Him  is  very  common  in 
the  Fourth  Gospel.  But  all  faith  in  Christ  has  reference,  direct  or 
indirect,  to  His  spoken  word. 

It  is  now  evident  that  Justifying  Faith  is  an  assurance, 
resting  upon  the  word  and  character  of  God,  that  He  now  receives 
into  His  favour,  according  to  His  promise  in  Christ,  us  who  here 


144  EXPOSITION   OF  [div.  ii 

and  now  accept  that  promise.  And  we  have  seen  that  this  faith 
has  a  close  parallel  in  the  faith  by  which  Abraham  accepted,  and 
obtained  fulfilment  of,  God's  promise  to  him  of  a  numerous  posterity 
through  which  blessing  should  come  to  all  mankind.  Under 
ch.  vi.  ii,  we  shall  find  another  exercise  of  faith,  laying  hold  of 
other  promises,  and  followed  by  still  more  wonderful  results. 

So  far  I  have  spoken  of  faith  without  reference  to  the  Holy 
Spirit.  In  so  doing,  I  have  imitated  Paul,  who  up  to  this  point  has 
not  mentioned  the  work  of  the  Spirit.  We  have  studied  faith 
merely  as  a  mental  process.  For  the  spiritual  source  of  our 
assurance  of  the  favour  of  God,  see  notes  under  ch.  viii.  1 7. 


SECTION    XIV 

A    WELL-GROUNDED  HOPE 

Ch.  V.    1— n 

Let  us  then,  justified  by  faith,  have  peace  with  God  through 
our  Lord  Jesus  Christ,  2  through  whom  also  we  have  been 
brought,  by  our  faith,  into  this  grace  in  which  we  stand ;  and 
we  exult  in  hope  of  the  glory  of  God.  3  And  not  only  so,  but 
we  also  exult  in  our  afflictions ;  knowing  that  the  affliction 
works  out  endurance  ;  4  and  the  endurance,  proof;  and  the  proof, 
hope.  5 And  the  hope  does  not  put  to  shame:  because  the 
love  of  God  has  been  poured  out  in  our  hearts,  through  the 
Holy  Spirit,  which  was  given  to  us.  6  For  Christ,  while  we 
were  still  powerless,  in  due  season  died  on  behalf  of  ungodly 
ones.  ''For  hardly  on  behalf  of  a  righteous  man  will  one  die: 
for,  on  behalf  of  the  good  man,  perhaps  some  07ie  even  dares  to 
die.  8  But  a  proof  of  His  own  love  to  us  God  gives,  that  while 
we  were  still  sinners  Christ  died  on  our  behalf.  9  Much  more 
then,  having  now  been  justified  in  His  blood,  we  shall  be  saved 
through  Him  from  the  anger.  10  For  if,  while  enemies,  we  were 
reconciled  to   God  through  the    death    of  His  Son,  much  more 


sec.  14]  ROMANS  V.    1— 11  145 

having  been  reco?iciled  we  shall  be  saved  by  His  life.  u  And  not 
only  reconciled,  but  also  exulting  in  God  through  our  Lord 
Jesus  Christ,  through  whom  we  have  already  received  the 
reconciliation. 

In  ch.  iii.  21 — 26,  we  learnt  that  God  gives  righteousness  through 
faith  to  all  who  believe  ;  and  that  He  gave  Christ  to  die  in  order 
to  make  this  gift  of  righteousness  consistent  with  His  own 
righteousness.  In  chs.  iii.  27 — iv.  25,  we  learnt  that  justification 
through  faith,  although  it  overthrows  all  Jewish  boasting,  is  in 
harmony  with  God's  treatment  of  Abraham.  In  ch.  v.  1,  Paul  will 
assume  that  justification  is  through  faith  and  through  Christ,  and 
will  then  go  on  to  develop  logically  the  results  of  these  doctrines. 
We  shall  find  (in  vv.  1,  2)  that  they  give  us  peace  with  God  and  a 
joyful  hope  of  glory  ;  a  hope  {vv.  3,  4)  not  overthrown  but  con- 
firmed by  our  present  troubles,  and  resting  on  {vv.  5 — 11)  the 
sure  ground  of  the  proved  love  of  God. 

1.  Justified  by  faith:  a  summary  of  Doctrine  1,  asserted  in 
ch.  iii.  21,  22  and  defended  in  ch.  iv.  1 — 24.  By  faith :  as  in 
ch.  iii.  30.  Let  US  have  peace  :  a  practical  and  logical  con- 
sequence of  being  justified  by  faith. 

Let-us-have  peace  was  read  probably  by  Tertullian  at  the  close  of 
the  2nd  century  ;  and  is  found  in  all,  or  very  nearly  all,  the  Latin 
copies  used  throughout  the  Western  Church.  The  same  reading 
is  repeatedly  quoted  and  expounded  by  Origen  and  Chrysostom, 
who  do  not  seem  to  have  known  the  other  reading ;  and  is  found 
in  all  existing  Greek  copies  earlier  than  the  9th  century,  and  in 
some  of  the  best  cursives.  The  earliest  trace  of  the  reading  we- 
have  peace  is  in  the  Sinai  MS.,  in  a  correction  of  the  other  reading- 
made  perhaps  in  the  4th  century.  In  the  Vatican  MS.  a  similar 
correction  was  made,  perhaps  in  the  6th  century.  Three  of  the 
later  uncials  and  a  majority  of  the  Greek  cursives  read  we  have 
peace.  So  do  the  existing  copies  of  the  writings  of  three  Greek 
Fathers  of  the  4th  and  5th  centuries.  But  the  point  in  question 
does  not  affect  their  arguments.  Therefore,  as  their  works 
exist  only  in  a  few  copies  made  after  this  reading  had  become 
common,  we  cannot  be  sure  that  it  was  actually  adopted  by  these 
Fathers.  No  early  version  has  it  except  the  later  Syriac,  which 
exists  here,  I  believe,  only  in  one  copy. 

If  we  looked  only  at  documentary  evidence,  we  should  at  once 
decide  that  Paul  wrote  let  us  have  peace.  But  some  able 
expositors,  e.g.  Meyer,  Godet,  and  Oltramare,  have  thought  this 

10 


i46  EXPOSITION    OF  [div.  ii 

reading  much  less  suited  to  the  context  than  the  weakly-supported 
reading  we  have  peace.  They  say  that  exhortation  would  be  out 
of  place  at  the  beginning  of  a  calm  exposition  like  that  now  before 
us;  and  that,  since  in  vv.  9 — 11  Paul  takes  for  granted  that  his 
readers  are  already  reconciled,  he  would  not  now  urge  them  to  be 
at  peace  with  God.  They  therefore  suppose  that,  in  very  early 
times,  the  single  letter  which  compels  us  to  translate  let  us  have 
crept  as  an  error  into  some  important  copy,  and  thus  led  to  what 
would  in  this  case  be  an  almost  universal  corruption  of  the  verse. 

This  opinion  is  simple  desperation.  It  requires  us  to  believe, 
not  only  that  all  existing  Greek  copies  earlier  than  the  9th  century 
were  made,  directly  or  indirectly,  from  this  one  corrupted  MS.,  but 
that  copies  of  it  were  carried  into  both  East  and  West,  and  that 
from  them  only  were  made  all  the  Latin  versions  and  MSS.  and 
the  four  Eastern  versions,  and  that  copies  of  this  corrupted  MS. 
were  the  only  copies  known  to  the  commentators  Origen  and 
Chrysostom.  It  is  more  easy  to  believe  that  the  reading  we  have 
Peace  is  a  correction  arising  from  inability  to  understand  the  other. 
Perhaps  we  have  such  a  correction  before  our  eyes  in  the  Sinai 
MS.  When  once  made,  it  would  commend  itself  by  its  greater 
simplicity,  and  might  be  gradually  adopted  in  the  Greek  Church  as 
the  ordinary  reading.  This  would  account  for  its  presence  in  a 
majority  of  the  later  Greek  copies,  and  for  its  absence  from  all  the 
Latin  copies  and  from  the  early  Eastern  versions. 

The  reading  I  have  adopted  was  given  by  Lachmann  in  his 
margin,  and  is  given  without  note  by  all  later  Critical  Editors.  It 
is  given  by  the  Revisers,  with  a  remarkable  marginal  note  saying 
that  "Some  authorities  read  we  have?  They  render  it,  "Being 
therefore  justified  by  faith,  let  us  have  peace  with  God."  This 
rendering  is  in  my  view  incorrect ;  and  has  been  the  cause  of  the 
rejection,  by  so  many  able  expositors,  of  the  reading  found  in  all 
our  best  ancient  copies. 

It  has  generally  been  assumed  that  the  words  justified  by  faith 
imply  that  the  readers  are  already  justified,  and  make  this  a  reason 
why  they  should  have  peace  with  God.  But  this  interpretation  is 
by  no  means  the  only  one  which  the  words  admit  or  indeed  sug- 
gest. The  aorist  participle  implies  only  that  peace  with  God  must 
be  preceded  by  justification  by  faith,  and  leaves  the  context  to 
determine  whether  justification  is  looked  upon  as  actual  and  as  a 
reason  for  having  peace  with  God,  or  as  a  means  by  which  it  must 
be  obtained.  This  last  is  the  use  of  the  aorist  participle  in  all  the 
many  passages  in  the  N.T.  in  which  it  precedes  a  subjunctive  or 


sec.  14]  ROMANS   V.    1— ti  147 

imperative.  Compare  1  Cor.  vi.  15,  Acts  xv.  36,  Eph.  iv.  25  ;  also 
Aristotle  Nicom.  Ethics  bks.  iii.  5.  23,  vi.  3.  1.  The  same  con- 
struction is  found  even  with  a  future  indicative  in  Rom.  xv.  28, 
Acts  xxiv.  25  :  contrast  Rom.  v.  9,  10. 

This  interpretation  gives  good  sense  here.  The  present  sub- 
junctive, let  us  have  peace,  denotes,  not  an  entrance  into,  but 
an  abiding  state  of  peace  with  God,  which  Paul  sets  before  his 
readers  as  their  present  privilege.  The  aorist  participle  preceding 
it  implies  that  this  abiding  state  must  be  preceded  by  the  event 
of  justification.  In  other  words,  this  verse  asserts  that  the  doctrine 
of  justification  through  faith,  already  stated  and  defended,  puts 
within  our  reach  an  abiding  state  of  peace  with  God. 

The  above  exposition  is  required  by  the  meaning  of  the  phrases 
justified  by  faith  and  peace  with  God.  For,  as  we  have  seen,  to 
justify  the  guilty  is  to  pardon  :  and  every  king  is  at  peace  with 
those  whom  he  pardons.  The  justified  are  already,  by  the  very 
meaning  of  the  word,  at  peace  with  God  ;  and  remain  so  as  long 
as  they  continue  in  a  state  of  justification.  To  exhort  such  to 
have  peace  with  God,  as  in  the  R.V.,  is  mere  tautology.  This 
tautology  is  avoided  in  my  exposition.  For,  though  justification 
involves  peace  with  God,  the  two  phrases  represent  the  same 
blessing  in  different  aspects.  Justification  is  a  judge's  declaration 
in  a  man's  favour  :  the  phrase  peace  with  God  reminds  us  that 
formerly  there  was  ruinous  war  between  us  and  God,  and  asserts 
that  this  war  has  ceased.  It  is  our  privilege  to  be  hence- 
forth at  peace  with  God.  The  same  idea  is  kept  before  us  in 
vv.  10,  11,  in  the  phrases  "reconciled  to  God"  and  "received  the 
reconciliation." 

The  only  objection  to  this  exposition  is  that  in  vv.  2,  9,  10,  1 1 
and  in  ch.  viii.  1  Paul  speaks  of  his  readers  as  already  justified. 
To  this  objection,  an  answer  is  found  in  Paul's  habit  of  writing 
from  an  ideal  and  rapidly-changing  standpoint.  In  ch.  iii.  7,  he 
puts  himself  among  liars,  and  asks  "why  am  I  also  still  judged 
as  a  sinner?"  In  chs.  ii.  1,  iii.  9,  he  leaves  out  of  sight  those 
saved  by  Christ,  and  writes  as  though  all  men  were  still  sinning, 
and  therefore  under  condemnation.  In  ch.  iii.  21,  22,  we  hear 
a  proclamation  of  pardon  ;  and  in  ch.  iv.  its  condition  is  discussed. 
As  Paul  describes  Abraham's  faith  and  justification,  he  declares 
that  it  was  recorded  in  order  to  confirm  beforehand  the  good 
news  to  be  afterwards  brought  by  Christ.  As  he  stands  by  the 
writer  of  Genesis,  he  looks  forward  (v.  24)  to  the  day  when  faith 
"  will    be    reckoned  for  righteousness "   to   all   who   believe   the 


i48  EXPOSITION   OF  [div.  ii 

Gospel.  A  prospect  of  peace  with  God  opens  before  him.  While 
he  contemplates  it,  the  Gospel  day  dawns  upon  him.  In  this  verse, 
he  calls  his  readers  to  wake  up  to  the  brightness  of  its  rising. 
What  he  bids  them  do,  he  conceives  to  be  actually  taking  place 
in  himself  and  in  them.  In  v.  2,  the  sun  has  risen  ;  and  we  stand 
in  the  sunshine  of  God's  favour. 

If  this  exposition  be  correct,  the  subjunctive  present,  let  us  have 
peace,  is  rhetorical.  Paul  might  have  written,  as  so  many  later 
copies  have  given  us  his  words,  we  have  peace.  But  he  prefers 
to  urge  his  readers  to  appropriate  the  blessing  about  which  he 
writes  ;  and  immediately  afterwards  assumes  that  they  are  doing 
what  he  bids  them.  In  other  words,  my  rendering  is  much  nearer 
to  that  of  the  Authorised  Version  than  is  that  of  the  Revisers. 
It  also  permits  us  to  translate  in  vv.  2,  3  we  exult  instead  of  the 
tame  rendering  in  R.V.  "  let  us  rejoice." 

Dr.  Sanday  in  The  International  Commentary,  if  I  rightly  under- 
stand him,  accepts  my  exposition.  His  paraphrase  of  v.  1  is,  "  We 
Christians  ought  to  enter  upon  our  privileges.  By  that  strong 
and  eager  impulse  with  which  we  enroll  ourselves  as  Christ's 
we  may  be  accepted  as  righteous  in  the  sight  of  God,  and  it 
becomes  our  duty  to  enjoy  to  the  full  the  new  state  of  peace 
with  Him  which  we  owe  to  our  Lord  Jesus  the  Messiah."  In 
other  words,  he  represents  Paul  as  setting  before  his  readers 
justification,  which  he  has  already  expounded,  as  a  gateway  to 
peace  with  God.  In  his  exposition,  he  correctly  says,  "  The  aor. 
part.  dimiooBevTfs  marks  the  initial  moment  of  the  state  elprjvrjv 
€xo>fxev.  The  declaration  of  'not  guilty,'  which  the  sinner  comes 
under  by  a  heartfelt  embracing  of  Christianity,  at  once  does 
away  with  the  state  of  hostility  in  which  he  had  stood  to  God, 
and  substitutes  for  it  a  state  of  peace  which  he  has  only  to 
realise."  Dr.  Sanday  acknowledges  that  my  exposition  "  is 
perfectly  tenable  on  the  score  of  grammar ;  and  it  is  also  true 
that  justification  necessarily  involves  peace  with  God."  His  only 
criticism  is  that  my  "  argument  goes  too  much  upon  the  assumption 
that  dp.  ex-  ~  *  obtain  peace,'  which  we  have  seen  to  be  erroneous." 
But  this  I  have  neither  said  nor  suggested.  These  words  denote 
only  an  abiding  state  of  peace  with  God. 

My  exposition  of  the  words  let  us  have  peace  finds  further 
support  in  vv.  2,  3,  where  I  have  rendered  and  we  exult,  a 
rendering  accepted  by  Dr.  Sanday  :  see  my  note. 

Peace  with  God :  not  "  peace  from  God  "  as  in  ch.  i.  7,  nor  "  the 
peace  of  God"  as  in  Ph.  iv.  7,  but  a  new  relation  to  God.      Its 


sec.  14]  ROMANS   V.    1— 11  i49 

sudden  introduction  without  explanation  and  the  argument  based 
upon  it  imply  that  it  is  involved  in  Paul's  previous  teaching.  And 
this  we  see  at  once.  Since  all  men  have  sinned,  and  God  has 
threatened  (ch.  ii.  12)  to  destroy  all  who  continue  in  sin,  He  is  in 
a  correct  and  awful  sense  the  adversary  and  enemy  of  such.  They 
are  at  war  with  God.  Just  so  every  good  king  is  an  uncom- 
promising foe  of  all  who  break  his  laws.  Although  he  loves  his 
subjects  and  desires  to  be  at  peace  with  them,  he  lifts  his  arm  to 
smite  those  that  rebel  :  for  by  rebellion  they  injure  themselves  and 
others.  Similarly  in  the  O.T.  we  find  God  an  active  enemy  of  sin 
and  in  some  sense  of  sinners  :  Ex.  xvii.  16,  Mai.  i.  4,  Ezek.  xxxix.  1. 
In  the  great  day,  His  anger  and  fury  (ch.  ii.  8)  will  burst  forth 
against  them.  And  not  only  is  God  against  sinners  but  they  are 
against  Him  :  ch.  viii.  7.  For  they  are  fighting  the  battle  of  Sin, 
His  inveterate  enemy  :  ch.  vi.  13.  They  are  thoughtlessly  resisting 
His  purposes  of  mercy  for  themselves  and  others.  There  are 
therefore  two  obstacles  to  peace  between  God  and  sinners,  viz. 
their  opposition  to  Him,  and  His  justice  which  demands  their 
punishment.  Of  these,  the  latter  obstacle  is  the  more  serious. 
For,  whereas  our  opposition  to  God  arises  from  ignorance  and 
therefore  may  be  removed  by  divine  teaching,  God's  purpose  to 
punish  sin  is  right  and  good,  and  cannot,  as  we  saw  under  ch.  iii.  26, 
be  set  aside  except  in  conjunction  with  such  manifestation  of  His 
justice  as  is  given  in  the  death  of  Christ.  In  this  sense  we  are 
"reconciled  to  God  through  the  death  of  His  Son  :  "  v.  10.  It  is 
now  evident  that  justification  is  a  declaration  of  peace  between 
God  and  man.  For  pardon  always  implies  that  the  king's  officers 
will  no  longer  pursue  or  detain  the  pardoned  man,  but  if  needful 
protect  him.     Consequently,  justification  involves  peace  with  God. 

These  last  words  set  before  us  another  view  of  our  position  :  for 
they  remind  us  that  in  former  days  we  had  an  adversary  against 
whom  resistance  was  useless,  and  fatal  to  ourselves.  He  was  our 
adversary  because  we  were  bad  and  He  is  good.  But  now  the 
conflict  is  past  ;  and  we  can  go  into  His  presence  without  fear. 
Of  this  peace  with  God,  the  peace  which  God  gives  (ch.  i.  7, 
Ph.  iv.  7)  is  a  result. 

Through  our  Lord  Jesus  Christ:  parallel  to  "through  the 
redemption  in  Christ"  in  ch.  iii.  24.  These  words  are  the  key- 
note of  the  chapter.  They  are  further  expounded  in  v.  10 : 
"through  the  death  of  His  Son." 

2.  Through  whom  also  etc.:  through  the  agency  of  Christ 
we  are  not  only  saved  from   a  disastrous  war  with  God  but  also 


t5o  EXPOSITION   OF  [div.  ii 

brought  into  a  position  in  which  we  enjoy  the  grace  or  smile 
of  God,  and  therefore  stand  securely.  We  were  far  off  from  God's 
favour  :  ch.  iii.  23.  But  Jesus  took  us  by  the  hand  and  brought  us 
near.  Same  word  in  Eph.  ii.  18,  cognate  word  in  1  Pet.  iii.  18  : 
close  parallels.  This  access  is  by  faith  :  keeping  before  us  the 
condition  of  pardon.  Had  we  not  believed,  we  should  still  be 
far  off.  Since  justification  is  a  gift  of  God's  undeserved  favour 
(chs.  iii.  24,  iv.  4,  16),  Christ,  through  whose  death  God's  favour 
reached  us,  may  be  said  to  have  brought  us  i?ito  this  grace. 
Under  His  smile,  conscious  of  His  favour,  we  stand,  i.e.  we 
maintain  our  position  in  spite  of  burdens  which  would  otherwise 
weigh  us  down  and  in  face  of  foes  who  would  otherwise  drive  us 
back.  Same  word  in  ch.  xi.  20,  1  Cor.  x.  12,  xv.  1,  2  Cor.  i.  24, 
Eph.  vi.  11 — 14. 

Exult:  as  in  ch.  ii.  17.  Grammatically  we  may  render  either 
and  let-us-exult  or  and  we-exult.  If  we  accept  the  above-given 
exposition  of  "let  us  have  peace,"  we  may  accept  here  and  in 
v.  3  the  latter  rendering.  And  this  gives  much  better  sense.  To 
say  that  we  actually  exult  in  hope  of  glory  and  even  in  afflictions, 
is  much  more  in  harmony  with  the  heroic  confidence  of  Paul  than 
is  an  exhortation  to  exult.  The  glory  of  God :  the  splendour  in 
which  God  dwells  and  with  which  He  will  clothe  His  servants  : 
chs.  i.  23,  viii.  I7f,  21,  30,  1  Th.  ii.  12,  2  Th.  ii.  14.  Notice 
the  immediate  consequences  of  justification,  viz.  peace  with  God, 
approach  to  God,  the  favour  of  God,  a  sure  standing-ground,  hope 
of  the  coming  splendour,  and  exultation  in  view  of  it. 

3,  4.  Not  only  but  also  etc. :  another  exultation  in  addition  to 
the  above.  Afflictions :  same  word  as  in  ch.  ii.  9,  but  in  very 
different  connection.  Even  the  hardships  which  were  so  large  a 
part  of  the  outward  life  of  the  Roman  Christians  do  not  destroy 
but  increase  their  exultant  hope.  This  arises  from  knowing  the 
effect  of  these  hardships.  They  work-out  endurance,  i.e.  they 
evoke  and  develop  an  heroic  character  which  enables  us  to  bear  up 
and  go  forward  under  the  burdens  of  life.  Same  word  in  ch.  ii.  7. 
This  endurance,  since  it  is  altogether  beyond  our  power,  affords 
proof  that  God  is  with  us,  and  therefore  that  the  Gospel  we  have 
believed  is  true.  Proof:  as  in  2  Cor.  ii.  9,  viii.  2,  ix.  13,  xiii.  3.  It 
denotes  a  good  appearance  after  trial.  This  proof  increases  our 
hope :  for  it  reveals  the  solidity  of  the  foundation  on  which  rests 
our  expectation  of  the  glory  of  heaven.  Each  link  in  this  chain 
of  cause  and  effect  is  essential.  Our  afflictions  strengthen  our 
hope,  not  directly,  but  by  the  enduratice  which  they  evoke.     Our 


sec.  14]  ROMANS   V.    1— 11  151 

endurance  increases  our  hope,  but  only  by  giving  proof  of  the 
strength  of  the  arm  on  which  we  lean.  But,  apart  from  the 
afflictions,  there  would  be  no  room  for  this  e?idurance  and  this 
proof.  Hence  Paul  says  that  each  works  out  the  other.  As 
illustrations,  compare  Acts  v.  41,  2  Cor.  xii.  9,  Ph.  i.  28,  Jas.  i.  2 — 4. 

Notice  the  certainty  of  victory  expressed  in  the  words  affliction 
works  out  efidurance.  Of  no  other  result,  does  Paul  think.  The 
faith  which  speaks  thus  is  itself  a  pledge  of  victory.  These  words 
of  Paul  are  true  not  only  of  all  the  trials  of  individuals  but  of  the 
history  of  the  Church  as  a  whole.  The  endurance  of  others  is  a 
proof  of  what  God  will  work  in  us  if  need  be.  Because  of  the 
courage  which  God  gave  them,  we  meet  our  foes,  be  they  ever  so 
strong,  with  a  shout  of  victory. 

The  Revisers'  rendering  let  us  rejoice  in  vv.  2  and  3  seems  to  me 
much  poorer  than  the  A.V.  rendering  we  rejoice  which  they  have 
put  in  their  margin.  As  we  have  seen,  it  is  not  required  by  the 
reading  let  us  have  peace,  where  the  subjunctive  mood  is  only 
rhetorical  :  and  the  two  indicatives  in  v.  2,  we  have  had  access  and 
we  stand,  suggest  the  rendering  I  have  given.  The  rendering  exult 
is  better  than  rejoice,  which  should  be  reserved  for  another  Greek 
verb. 

Verses  3,  4  meet,  and  more  than  overturn,  the  objection  that 
present  trials  are  a  counter-balance  to  the  glory  awaiting  us.  Our 
trials  strengthen  our  hope,  and  thus  increase  our  joy.  The  fury  of 
the  storm  only  reveals  the  strength  of  the  rock  on  which  God  has 
placed  our  feet. 

5.  And  our  hope :  which  is  not  overthrown,  but  strengthened, 
by  present  trials.  Does  not  put  to  shame  :  an  abiding  character- 
istic of  it.  Many  a  hope  which  has  enabled  a  man  bravely  to 
battle  with  great  difficulties  has  eventually  by  its  failure  covered 
him  with  ridicule.  Paul  asserts  that  this  is  not  the  case  with  the 
Christian  hope.  Of  this  assertion,  vv.  $6 — 11  are  a  proof.  Cp. 
Ps.  xxii.  4,  5. 

The  love  of  G-od :  expounded  in  v.  8  to  be  God's  love  to  us. 
Poured-out:  abundantly  put  within  us,  as  in  Acts  ii.  17,  x.  45.  In 
our  hearts :  as  in  ch.  i.  21,  the  seat  of  the  understanding  and  the 
will.  God's  love  is  put  within  us  as  an  object  of  our  thought,  and 
as  a  power  evoking  and  moulding  our  emotions,  purposes,  actions  : 
in  other  words,  the  knowledge  that  God  loves  us  fills  and  rules  us. 
These  words  appeal  to  our  experience.  Each  will  interpret  them 
according  as  he  has  found  God's  love  to  be  a  living  power  within 
him,    The  Holy  Spirit :  now  first  mentioned,  except  the  momentary 


J52  EXPOSITION   OF  [div.  ii 

reference  in  ch.  ii.  29.  Which  was  given  to  us :  to  all  the 
justified  :  otherwise  Paul  could  not  appeal  to  the  love  made  known 
by  the  Spirit  as  a  sure  ground  of  the  hope  which  immediately 
follows  justification.  Cp.  ch.  viii.  9.  In  our  hearts  :  not  into.  The 
Spirit  first  Himself  enters  to  be  the  soul  of  our  soul,  and  then 
from  within  makes  known  to  us  God's  love.  That  Paul  makes  no 
further  reference  to  the  Holy  Spirit,  implies  that  his  argument  rests 
upon  God's  love  to  us,  not  upon  the  fact  that  His  love  was  revealed 
to  us  by  the  Spirit.  The  proof  of  God's  love  in  vv.  6 — 8  rests 
simply  on  the  historic  fact  of  Christ's  death.  The  reference  to  the 
Spirit  is  only  casual.  Paul  cannot  speak  of  God's  love,  on  which 
rests  our  glorious  hope,  without  a  tribute  of  honour  to  the  Spirit 
through  whose  agency  God  makes  known  His  love.  This  passing 
reference  is  a  precursor  of  important  teaching  in  ch.  viii. 

6 — 8.  Proof  that  God  loves  us :  v.  6  appeals  to  the  fact  that 
Christ  died  for  us,  v.  7  compares  this  fact  with  the  highest  proofs 
of  human  love,  and  v.  8  deduces  from  this  comparison  a  proof 
of  Christ's  love. 

6.  Christ :  put  prominently  forward  as  Himself  the  great  proof  of 
God's  love.  Powerless  :  unable  to  save  ourselves,  either  by  atone- 
ment for  the  past  or  by  future  obedience.  In  due  season  :  at  the 
most  suitable  point  of  time  :  cp.  Gal.  iv.  4.  This  is  in  part  evident 
even  to  us,  and  is  an  additional  proof  of  God's  love.  On-behalf-of : 
vnep  with  gen.  :  it  denotes  benefit  or  help  or  service,  and  is  thus 
distinguished  from  avri  (Mt.  xx.  28),  which  means  instead  of.  Cp. 
2  Mace.  vi.  28,  vii.  9,  viii.  21,  "to  die  on  behalf  of  the  laws;" 
Ignatius  to  The  Romans  ch.  iv.,  "  to  die  on  behalf  of  God."  What 
the  benefit  is,  must  be  inferred  from  the  context.  Christ  died  o?i 
behalf  of  ungodly-ones,  i.e.  in  order  that  they  may  be  saved  :  cp. 
ch.  viii.  32,  xiv.  15,  etc.  And  since,  had  He  not  died,  we  must,  He 
may  be  said  as  in  Mt.  xx.  28  to  have  died  instead  of  us.  Ungodly  : 
as  in  ch.  iv.  5. 

7.  Proof,  by  contrast  with  the  most  that  man  will  do  for  man, 
of  the  greatness  of  the  love  implied  in  the  foregoing  statement. 
Hardly,  or  scarcely:  an  extreme  supposition.  Righteous:  one 
whose  conduct  agrees  with  the  Law.  The  above  unlikely  supposi- 
tion is  justified  by  a  case  which  perhaps  occurs.  GrOOd :  beneficent, 
and  therefore  more  than  righteous.  The  good  man :  one  whose 
conspicuous  beneficence  makes  him  a  definite  object  of  thought. 
Dares :  suggesting  the  fearful  reality  of  facing  death,  even  for  the 
good  man.  Notice  the  hesitation  of  these  words  as  going  almost 
beyond  possibility,  and  the  prominence  given  to  the  character  of 


sec.  14]  ROMANS   V.    1— 11  153 

the  man  for  whom  conceivably  one  might  perhaps  venture  to  die. 
All  human  experience  tells  how  rare  is  the  case  here  supposed. 

8.  Proof  of  God's  love  for  US  involved  in  what  Christ  has 
actually  done  on  behalf  of  sinners,  in  contrast  to  the  difficult 
suggestion  of  a  man  dying  even  for  the  good  man.  This  event  of 
the  past  is  ever  with  us,  and  each  day  gives-proof  of  God's  love. 
Still  sinners :  continuing  in  sin  even  while  God  was  giving  proof 
of  His  love  to  them. 

9.  Triumphant  inference  from  the  proof  of  God's  love  given  in 
vv.  6 — 8,  supporting  the  assertion  in  v.  5  that  His  love  makes  it 
impossible  that  our  hope  will  put  us  to  shame.  Much  more :  not 
greater  abundance,  as  in  ch.  xi.  12,  but  greater  certainty,  as  in 
w.  10,  15,  17.  It  is  much  more  easy  to  believe  that  we  shall  be 
saved  by  Christ's  life  than  that  we  have  been  justified  by  His 
death.  To  believe  the  latter,  compels  us  to  believe  the  former. 
Now  :  in  contrast  to  days  gone  by.  In  His  blood  :  recalling  same 
words  in  ch.  iii.  251a  vivid  picture.  The  blood  which  flowed  from 
His  hands  and  feet  purchased  our  pardon.  Shall  be  saved:  final 
deliverance  from  all  evil  :  so  chs.  x.  10,  xiii.  11,  Ph.  i.  19,  1  Th. 
v.  8,  2  Tim.  ii.  10.  This  salvation  has  already  begun  and  is  pro- 
gressing :  so  ch.  viii.  24,  Eph.  ii.  5  ;  1  Cor.  i.  18,  2  Cor.  ii.  15.  Paul 
here  looks  forward  to  its  completion.  Prom  the  anger :  of  God 
ag<n.i«_^  sin  :  so  chs.  i.  18,  ii.  5,  8,  1  Th.  i.  10.  From  the  past  Paul 
draws  an  inference  for  the  future.  If  God  loves  us  so  much  as  to 
pardon  our  sins  at  the  cost  of  the  blood  of  Christ,  He  will  not  leave 
the  pardoned  ones  to  perish  in  the  day  of  judgment. 

10.  Fuller  restatement  of  the  above  argument.  Enemies: 
sinners  {v.  8)  exposed  to  God's  righteous  hostility  to  sin.  So 
ch.  xi.  28,  Col.  i.  21,  Eph.  ii.  16.  Reconciled:  brought  into  a 
peaceful  relation  to  God:  so  2  Cor.  v.  18,  19,  20,  Eph.  ii.  16, 
Col.  i.  20,  22.  It  is  not  merely  or  chiefly  removal  of  our  hostility 
to  God,  but  our  deliverance  from  His  righteous  hostility  and  anger 
against  sin.  This  is  God's  work :  hence  we-were-recon ciled. 
For  the  meaning  of  this  phrase,  see  Mt.  v.  24,  1  Cor.  vii.  11, 
1  Sam.  xxix.  4.  It  denotes  here  the  removal,  by  means  of  Christ's 
death,  of  a  barrier  to  peace  with  God  having  its  foundation  in  the 
essential  justice  of  God.  Of  His  Son :  the  point  of  the  argument. 
Christ's  death  proves  God's  love  to  us  :  for  He  is  the  Son  of  God. 
We  shall  be  saved:  repeating  the  argument  of  v.  9.  In  His 
life :  by  means  of  the  power  of  the  living  and  ascended  Saviour, 
this  looked  upon  as  the  environment  of  our  salvation.  What  God 
has  already  done  has  cost  the  death  of  His  Son.     To  complete  our 


154  EXPOSITION   OF  [div.  n 

deliverance,  will  require  no  fresh  suffering  ;  but  will  require  only 
the  living  power  of  Christ.  The  costliness  of  the  beginning  is 
a  pledge  of  the  completion  of  the  work.  Similar  argument  in 
ch.  viii.  32. 

11.  A  supplementary  argument  supporting  the  confidence  ex- 
pressed in  v.  10,  and  another  exultation  in  addition  to  those  in 
vv.  2,  3.  Not  only  have  we  been  reconciled  but  we  are  exulting 
in  God.  Cp.  ch.  ii.  1 7,  23.  This  recalls  "  exult  in  hope  "  in  v.  2, 
and  "exult  in  afflictions"  in  v.  3.  Through  our  Lord  etc.:  re- 
calling v.  1,  and  noting  the  completion  of  the  argument  there  begun. 
Not  only  have  we  been  reconciled  to  God  through  the  death 
of  His  Son,  but  day  by  day  we  find  in  God  matter  of  joyful 
confidence.  Through  whom  etc. :  emphatic  repetition  of  the 
truth  that  our  salvation  in  all  its  elements  is  through  Christ. 
Already :  or  now,  as  in  v.  9.  The  argument  is  this.  Our  present 
joyful  confidence  is  itself  a  pledge  that  our  hope  of  final  salvation 
will  be  fulfilled.  For  it  has  its  root  in  God  and  has  been  evoked 
in  us  by  means  of  the  coming  and  death  and  resurrection  of  Christ. 
Such  a  confidence,  thus  evoked,  cannot  deceive.  It  therefore 
confirms  the  proof  of  blessing  to  come  already  deduced  from  our 
reconciliation  through  the  death  of  Christ. 

The  argument  begun  in  v.  5^  is  now  complete.  God's  love  to  us 
has  been  proved  by  the  death  of  Christ  for  sinners  compared  with 
what  man  will  do  for  the  best  of  his  fellows.  And  it  has  been 
shown  that  what  God  has  already  done  for  us  at  so  great  cost,  and 
the  confidence  in  God  thus  evoked,  are  a  sure  pledge  that  He 
will  save  us  to  the  end.  If  so,  we  shall  enter  (v.  2)  the  glory  of 
God  ;  and  our  hope  of  glory,  strengthened  by  endurance  of  so 
many  hardships,  will  not  put  us  to  shame. 

Notice  the  perfect  confidence  with  which  Paul  assumes  that  all 
his  readers,  like  himself,  were  once  si?mers  and  enemies  of  God  ; 
that  they  have  been  justified  and  recoficiled,  and  are  now  at  peace 
with  God;  and  that  they  know  this.  For  nothing  less  than  a  full 
assurance  of  the  favour  of  God  could  prompt  the  joyful  exultation 
which  glows  in  every  line  of  this  section,  an  exultation  not  quenched 
but  intensified  by  the  hardships  of  life. 

In  v.  10,  as  in  ch.  i.  3,  4,  we  find  the  title  Son  of  God.  That 
enemies  have  been  reconciled  to  God  through  the  death  of  His  Son, 
implies  an  infinite  difference  between  Him  and  them,  a  difference 
based  upon  His  relation  to  God  as  His  Son.  Moreover,  Paul's 
appeal  to  the  death  of  Christ  as  a  proof  of  the  love,  not  of  Christ, 
but   of  God,  reveals   the   peculiar   closeness   of  Christ's  relation 


sec.  14]  ROMANS   V.    1  — 11  155 

to  God.  For  it  suggests  a  father  who  gives  up  his  own  son,  whom 
he  loves  with  a  peculiar  affection,  to  rescue  others  who  are  not 
his  sons.  This  implies  that  Christ's  relation  to  God  is  altogether 
different  from  ours.  This  important  doctrine,  Paul  assumes  here, 
as  in  ch.  i.  3,  4,  without  proof,  except  the  historic  proof  afforded 
by  His  resurrection.  See  Diss.  i.  And  on  this  great  doctrine 
rests  the  whole  argument  of  this  section. 

In  ch.  ii.  29,  we  felt  for  a  moment  the  presence  of  the  Spirit,  as 
author  of  the  circumcision  of  the  heart.  With  this  slight  exception, 
the  Holy  Spirit  and  the  love  of  God  come  before  us  now  for  the 
first  time,  and  in  the  same  verse.  The  connection  is  significant. 
The  love  of  God,  which  is  His  inmost  essence,  is  made  known  to 
us  only  by  the  inward  presence  of  the  Spirit  of  God.  A  knowledge 
of  His  love  and  the  presence  of  the  Spirit  belong  to  the  new  life 
which  in  this  chapter  we  have  entered. 

The  love  of  God  was  manifested  in  the  historic  fact  of  the  death 
of  Christ ;  and  is  proved  by  Paul,  from  this  fact,  by  human 
argument.  Nevertheless,  the  assurance  of  God's  love  is  produced 
in  our  hearts  by  the  Holy  Spirit.  Notice  here  the  true  place  and 
office  and  connection  of  the  facts  of  Christianity,  of  human  reason- 
ing, and  of  the  Holy  Spirit.  Upon  the  facts  is  built  up  a  logical 
argument :  into  this  argument  the  Spirit  breathes  life  and  power, 
and  thus  makes  the  facts  real  to  us.  Therefore,  before  Paul  begins 
to  reason  about  the  facts  he  pays  homage  to  the  Spirit.  But  he  is 
none  the  less  careful  to  prove  by  conclusive  reasoning  the  historic 
certainty  on  which  rests  the  Christian  hope.  It  is  always  dangerous 
to  accept  as  the  voice  of  the  Spirit  that  which  does  not  rest  on 
historic  fact  and  sound  logic.     See  notes  under  ch.  viii.  17. 

Let  us  now  analyse  the  spiritual  life  described  in  this  section. 
Here  are  men  once  living  in  sin  because  forgetful  of  God.  They 
were  therefore  looked  upon  by  God  as  enemies  ;  and  were  powerless 
to  escape  from,  or  make  peace  with,  their  great  adversary.  But 
God  loved  them  :  and,  since  their  salvation  was  not  otherwise 
possible,  He  gave  His  Son  to  die  for  them,  and  proclaimed  through 
His  death  the  justification  of  all  who  believe.  They  believed  ;  and 
were  justified,  and  thus  reconciled  to  their  adversary,  and  con- 
sequently are  now  at  peace  with  God.  Christ  has  brought  them 
near  to  God.  They  know  that  they  are  justified,  and  that  their 
justification  is  a  gift  of  God's  favour  towards  them.  Conscious  01 
this,  they  stand  securely,  and  look  forward  with  exultation  to  an 
entrance  into  the  glory  in  which  God  dwells.  It  is  true  that  their 
path  is  crowded  with  enemies  who  press  heavily  upon  them :  but  in 


156  EXPOSITION   OF  [div.  11 

spite  of  these  they  go  forward.  Each  victory  reveals  the  strength 
of  the  arm  on  which  they  lean.  Thus  each  conflict  increases  their 
assurance  of  final  victory :  and  the  trials  of  life,  of  which  they 
understand  the  purpose,  call  forth  in  them  a  song  of  triumph. 
When  they  believed,  God  gave  His  Spirit  to  dwell  in  their  hearts  : 
and  the  Spirit  has  made  them  conscious  that  God  loves  them. 
Their  assurance  of  His  love,  though  produced  by  the  Spirit,  rests 
upon  outward  evidence  which  can  be  tested  by  human  reasoning. 
Their  present  position  has  cost  the  death  of  Christ,  and  is  therefore 
a  proof  of  God's  love,  and  a  pledge  that  God  will  not  leave  them 
to  perish.  Indeed,  their  exultation  in  God  is  itself  a  proof  of  this. 
Therefore,  although  their  entire  life  rests  upon  a  hope  of  the  future, 
their  position  is  secure.  For  their  hope  is  one  which  puts  no  man 
to  shame. 


SECTION  XV 

THE  CURSE   OF  ADAM  IS  REVERSED 

Ch.  V.  12—19 

Because  of  this,  just  as  through  one  man  sin  entered  into  the 
world,  and  through  sin  death,  and  in  this  way  to  all  men  death 
passed  through,  inasmuch  as  all  sinned — 13  For  until  the  Law  sin 
was  in  the  world.  But  sin  is  not  reckoned  while  there  is  no  law. 
14  Nevertheless,  death  reigned  as  king  from  Adam  until  Moses, 
even  over  those  who  did  not  sin  in  the  likeness  of  the  transgression 
of  Ada?n,  who  is  a  type  of  the  Coming  One. 

^Nevertheless,  not  as  the  trespass,  so  also  the  gift  of  grace.  For 
if,  by  the  trespass  of  the  one,  the  ma?iy  died,  much  more  did  the 
grace  of  God  and  the  free  gift,  in  the  grace  of  the  one  ma7i  Jesus 
Christ,  abound  for  the  many.  x*  And  not  as  through  one  havi?ig 
sinned,  is  the  free  gift.  For  on  the  one  hand  the  judgment  came 
by  one  for  condemnation,   but  the  gift  of  grace   came   by  many 


sec.  15]  ROMANS  V.    T2— 19  157 

trespasses  for  a  decree  of  righteousness.  17  For  if  by  the  trespass 
of  the  one  death  became  king  through  the  one,  much  more  shall 
they  who  receive  the  abundance  of  the  grace  and  of  the  free  gift 
of  righteousness  reign  in  life  as  kings  through  the  one,  Jesus 
Christ.  1S  Therefore,  as  through  one  trespass  a.  result  came  for  all 
men  tending  towards  co?idemnation,  so  also  through  one  decree  of 
righteousness  a  result  came  for  all  men  tending  towards  justification 
of  life.  ,9  For,  just  as  through  the  disobedience  of  the  one  man  the 
many  were  constituted  sinners,  so  also  through  the  obedience  of  the 
one  the  many  will  be  constituted  righteous. 

12.  Because  of  this :  introducing  a  logical  result  of  the  fact, 
stated  in  v.  It,  that  through  Christ  we  have  been  reconciled  to 
God,  viz.  that  in  Christ  we  have  a  parallel  to  the  estrangement  of 
our  race  from  God  through  Adam's  sin.  Man :  a  human  being  of 
any  age  or  sex:  cp.  Jno.  xvi.  21.  From  v.  14  (cp.  1  Cor.  xv.  22) 
we  learn  that  the  one  man  was  Adam  :  contrast  Sirach  xxv.  24, 
quoted  below.  Had  not  he  sinned,  death  would  not  have  gained  a 
mastery  over  the  whole  race.  Sin :  personified  as  an  active,  ruling 
principle:  so  v.  21,  vi.  12,  13,  17,  19.  Sin  entered:  therefore 
before  that  time  it  was  outside  the  world,  i.e.  the  human  race,  the 
only  part  of  the  world  capable  of  sin.  In  Gen.  i.  31,  we  find  a 
sinless  world.  These  words  suggest  that  Adam's  sin  was  in  some 
sense  a  cause  of  the  many  sins  of  his  children :  see  note  below. 
And  in  this  way:  through  sin  and  through  one  man.  Passed 
through :  extended  its  dominion  to  all  men.  The  death  of  each 
individual  is  a  compulsory  tribute  to  the  sovereignty  then  usurped. 
Inasmuch  as  all  sinned:  a  reason  why  through  one  man's  sin 
death  spread  its  sway  over  the  entire  race,  thus  expounding  in  this 
way.  Paul  says  that  when  Adam  sinned,  all  sinned.  This  cannot 
refer  to  their  own  personal  sins  :  for,  as  will  be  proved  in  v.  13, 
these  are  not  the  cause  of  the  universal  reign  of  death.  The  mean- 
ing of  these  difficult  words,  Paul  will  further  expound  in  w.  18,  19. 

Notice  here  a  plain  assertion  that  all  men  die  because  Adam 
sinned :  so  1  Cor.  xv.  22.  This  is  also  the  easiest  explanation  of 
Jno.  viii.  44.  The  same  teaching  may  be  fairly  inferred  from 
Gen.  ii.  17,  iii.  19,  22.  But  it  is  not  elsewhere  clearly  taught  in  the 
Bible.  We  find  it  however  in  Wisdom  ii.  23,  "  God  created  man 
for  incorruptibility  .  .  .  but  by  envy  of  the  devil  death  entered  into 
the  world  ; "  and  in  Sir.  xxv.  24,  "  Because  of  her  we  all  die."  These 
quotations,  from  different  authors,  prove  that  the  teaching  before  us 


158  EXPOSITION   OF  [div.  ii 

was  known  among  the  Jews  before  the  time  of  Christ.  See  further 
in  note  below  on  "  Original  Sin." 

Verse  12  is  incomplete  :  it  states  only  one  side  of  an  important 
comparison.  For,  although  grammatically  the  clause  also  in  this 
way  etc.  might  be  taken  as  introducing  the  second  member  of  the 
comparison,  this  would  yield  no  adequate  contrast.  Evidently  the 
comparison  is  broken  off  in  order  to  prove  the  former  side  of  it. 
The  second  side  is  informally  introduced  in  v.  15;  and  the  whole 
comparison  is  formally  stated  in  vv.  18,  19.  Similar  broken  con- 
structions are  found  in  Gal.  ii.  6  —  9,  Eph.  ii.  1 — 5. 

13,  14.  Proof,  from  historic  facts,  of  the  doctrine  stated  in 
v.  12.  That  Paul  interrupts  his  comparison  in  order  to  prove  this 
first  member  of  it,  shows  that  it  was  not  so  generally  accepted 
as  to  make  proof  needless.  Law  :  the  Law  of  Moses  looked  at 
in  its  abstract  quality  as  a  prescription  of  conduct :  so  ch.  ii.  12. 
Until  the  Law  :  throughout  the  time  preceding  the  giving  of  the 
Law:  see  v.  14.  Sin  reckoned:  so  ch.  iv.  8.  We  have  here  a 
universal  principle  bearing  upon  the  foregoing  historic  fact.  It  is 
true  that  during  the  whole  period  up  to  the  time  of  Moses  sin  was 
in  the  world.  But  this  will  not  account  for  the  reign  of  death. 
For,  although  death  is  the  penalty  of  sin,  the  penalty  is  not 
inflicted  while  there  is  no  law.  Nevertheless,  death  reigned- 
as-king:  although  there  was  no  law  prescribing  such  penalty. 
There  was  sin  .  .  .  death  reigned:  but  the  latter  was  not  a  result 
of  the  former,  because  the  connecting  link,  law,  was  absent. 
Likeness  (as  in  ch.  i.  23)  of  Adam's  transgression :  their  sin  was 
not,  like  his,  an  overstepping  of  a  marked-out  line.  These  words 
leave  room  for  any  men  from  Adam  to  Moses  who  may  have 
broken  definite  commands  prescribing  a  penalty,  and  who  there- 
fore died  because  of  their  own  sin.  Paul  reminds  us  that  the 
reign  of  death  was  not  limited  to  any  such  cases. 

This  argument  is  Paul's  proof  of  the  teaching  in  v.  12  that  all 
men  die  because  Adam  sinned.  It  is  true  that  all  have  sinned 
and  that  death  is  the  penalty  of  sin  prescribed  to  Adam  in 
Paradise  and  afterwards  in  the  Law  given  to  Israel.  But  the 
universal  reign  of  death  long  before  Moses  cannot  be  an  infliction 
of  the  penalty  threatened  to  him.  It  must  therefore  be  an 
infliction  on  Adam's  children  of  the  penalty  laid  upon  him 
(Gen.  iii.  19)  for  his  first  transgression. 

The  above  argument  is  not  invalidated  by  the  law  written  in 
the  heart,  by  which,  as  we  read  in  ch.  ii.  14,  1$,  they  who  have  not 
received  the  Mosaic  Law  will  be  judged  and  punished.     For  this 


sec.  15]  ROMANS  V.    12—19  J59 

law  belongs  to  the  inner  and  unseen  world,  and  in  that  unseen 
world  its  penalty  will  be  inflicted.  The  punishment  of  bodily  death 
belongs  to  the  outer  and  visible  world  ;  and  therefore  cannot  be 
inflicted  in  fulfilment  of  a  law  written  only  within. 

A  similar  argument  may  be  drawn  from  the  death  of  infants. 
Upon  them,  though  innocent  of  actual  sin,  the  punishment  of 
death  is  inflicted.  This  proves  that  they  come  into  the  world 
sharing  the  punishment,  and  therefore  in  effect  the  sin,  of  Adam. 
But  it  suited  Paul  better  to  use  an  argument  which  keeps  the  Law 
before  his  readers.  The  case  of  infants  confirms  the  conclusion  at 
which,  by  another  path,  Paul  arrived. 

Notice  that  to  Paul  death  is  essentially  and  always  the  penalty 
of  sin.  He  sees  men  die  ;  and  inquires  for  whose  sin  the  penalty 
is  inflicted.  His  view  is  confirmed  by  the  fact  that  both  in 
Paradise  and  at  Sinai  God  threatened  to  punish  sin  by  death,  and 
thus  set  it  apart  from  all  natural  processes  as  a  mark  of  His  anger. 
See  further  in  the  note  below. 

Type  :  so  ch.  vi.  17:  a  Greek  word  denoting  a  mark  made  by 
the  pressure  of  something  hard.  It  is  used  in  Jno.  xx.  25  for  a 
mark  of  nails  ;  in  .Acts  vii.  43  for  a  copy  or  imitation  ;  and  in 
v.  44,  Heb.  viii.  5  for  a  model  or  pattern  to  be  imitated.  Hence 
commonly  for  a  pattern  to  be  followed  :  1  Cor.  x.  6,  II,  Ph.  iii.  17, 
1  Th.  i.  7,  1  Tim.  iv.  12,  Tit.  ii.  7,  1  Pet.  v.  3.  The  Coming  One: 
Christ,  to  whom,  standing  by  Adam,  Paul  looks  forward  as  still 
to  come.  After  teaching  that  God  put  Adam  in  such  relation  to 
mankind  that  his  sin  brought  death  to  all  men,  he  now  teaches  that 
in  this,  in  an  inverse  direction,  Adam  was  a  pattern  of  Christ.  He 
thus  introduces  the  second  side  of  the  comparison  broken  off  at  the 
end  of  v.  12.     This  second  side  will  occupy  w.  15 — 19. 

15.  Nevertheless,  not  as  etc. :  although  Adam  is  a  type  of 
Christ,  the  comparison  between  the  trespass  (see  ch.  iv.  25)  of 
\dam  and  the  gift-of-grace  (see  ch.  i.  1 1 )  of  Christ  does  not  hold 
good  in  everything.  Where  it  fails,  Paul  will  explain  in  v.  16. 
But  he  has  introduced  a  new  word,  gift-of-grace,  and  must  explain 
and  justify  it  before  he  proves  the  denial  of  which  it  is  a  part. 
This  explanation  occupies  the  rest  of  v.  15  :  it  is  also  a  partial 
statement  of  the  other  side  of  the  comparison  broken  off  in  v.  1 2. 

For  if  etc. :  explanation  of  the  gift-of-grace  which  Paul  has  just 
put  beside  the  trespass  of  Adam.  By  the  trespass  of  the  one,  the 
many  died:  a  restatement  of  v.  12.  The  free-gift:  explained  in 
v.  17  as  "  the  free  gift  of  righteousness.5.  It  is  a  manifestation  of 
the  grace  of  God:  cp.  ch.  iii.  24  :  "justified  as  a.  free  gift  by  His 


160  EXPOSITION   OF  [div.  ii 

grace?  God's  favour  and  the  gift  of  righteousness  reached  us  in 
the  grace  of  the  one  man,  i.e.  amid  the  favour  shown  to  us  by 
Jesns  Christ.  Cp.  2  Cor.  viii.  9.  Abounded  for :  as  in  ch.  iii.  7  : 
produced  overflowing  results  in  a  definite  direction,  viz.  towards 
the  many.  These  last  words  denote  a  tendency,  not  necessarily 
an  actual  result.  Nor  does  the  indefinite  term  the  many  denote 
necessarily  the  same  number  of  persons  in  each  case  :  see  under 
v.  19.  The  article  implies  only  in  each  case  a  definite  object  of 
thought.  Much  more  :  greater  certainty,  as  in  vv.  9,  10.  For 
here  there  can  be  no  comparison  in  quantity.  But  considering 
God's  character,  it  is  much  more  easy  to  believe  that  the  many 
are  blessed  than  that  the  many  die  through  one  man.  The 
former,  Paul  has  proved :  and  his  proof  of  it  compels  us  to 
believe  the  latter.     A  similar  kind  of  argument  in  vv.  9,  10. 

16.  Paul  now  adds  to  the  surpassing  comparison  in  v.  15^  a 
restatement  of  the  denial  in  v.  15a,  i.e.  of  the  one  point  in  which 
the  comparison  does  not  hold  good :  and  not  as  etc.  The  free 
gift  through  Christ  differs  from  the  death  which  came  through 
Adam  in  that  the  latter  was  occasioned  only  by  one  man  having 
sinned:  i.e.  by  one  man's  sin.  This  denial  is  expounded  and 
proved  in  vv.  160,  17. 

The  judgment :  the  sentence  pronounced  in  Paradise  on 
Adam's  sin.  In  consequence  of  one  man,  i.e.  of  his  sin,  this 
judgment  became  adverse,  i.e.  condemnation.  These  words  look 
upon  sin  from  a  new  point  of  view,  viz.  that  of  the  judge  who 
condemns  it.  This  result  followed  from  the  action  of  one  man. 
But  the  gift-of-grace  follows,  and  undoes  the  effect  of,  many 
trespasses,  and  leads  up  to  a  decree-of-righteousness,  i.e. 
acquittal,  a  direct  contrast  to  condemnation.     See  under  v.  18. 

17.  Practical  result  of  the  decree  of  acquittal  just  mentioned, 
prefaced  by  a  restatement  of  the  darker  side  of  the  comparison. 
Death  became  king:  restatement  of  "the  many  died"  in  v.  15, 
in  a  form  already  adopted  in  v.  14.  This  reign  of  death  was  the 
punishment  following  the  condemnation  pronounced  in  Paradise. 
The  abundance  of  the  grace  and  of  the  free  gift  of  righteous- 
ness :  resuming  and  expounding  similar  words  in  v.  15.  They 
who  receive  etc. :  only  to  those  who  believe  does  the  blessing 
which  comes  through  Christ  surpass  the  loss  through  Adam. 
Notice  the  emphatic  repetition,  keeping  before  us  the  point  of 
comparison :  by  the  one  man's  trespass  .  .  .  through  the  one 
.  .  .  through  the  one.  Also  the  tone  of  triumph.  Through 
Adam's  sin   death   became  our  king.     His  dread   summons,  we 


sec.  15]  ROMANS  V.    12—19  l6t 

are  compelled  to  obey.  But  a  day  is  coming  when  upon  the 
throne  now  occupied  by  death  ourselves  will  sit  and  reign  in 
endless  life. 

That  the  numbers  affected  are  not  the  same  on  both  sides, 
does  not  mar  the  comparison  :  for  Paul  writes  as  a  believer  to 
believers.  To  them  the  gift  through  Christ  outweighs  the  effect 
not  only  of  Adam's  sin  but  of  their  own  {v.  16)  many  trespasses. 

18.  After  the  digression  in  vv.  13,  14,  inserted  to  prove  the 
former  side  of  the  great  comparison  in  v.  12,  and  the  second 
digression  {vv.  15 — 17),  in  which  he  proves  that  the  parallel 
does  not  hold  good  in  all  details,  and  also  states  the  essential 
and  glorious  matter  of  the  second  side  of  the  comparison,  Paul 
comes  now  formally  to  state  in  v.  18  and  to  restate  in  v.  19  the 
whole  comparison.  The  resumed  thread  is  indicated  by  the 
phrase  for  all  men,  already  used  in  v.  12  for  the  former  side, 
now  for  the  first  time  used  for  both  sides,  of  the  comparison. 

Therefore :  a  logical  summing  up  and  inference,  as  in  chs.  vii. 
3,  25,  viii.  12,  ix.  16,  18,  xiv.  12,  19..  Through  one  trespass: 
emphatic  resumption  of  similar  words  in  vv.  15,  17.  For  all 
men:  resuming  the  same  words  in  v.  12.  For  condemnation: 
resuming  the  same  words  in  v.  16.  Decree-of-righteousness : 
acquittal,  as  in  v.  16,  where  its  meaning  is  determined  by  its 
contrast  to  condemnation.  In  v.  16,  this  acquittal  was  mentioned 
as  an  outworking  of  God's  grace  :  here  it  is  a  channel  through 
which  come  justification  and  life  eternal.  It  is  best  to  take 
the  word  as  denoting  the  Gospel  announcement  of  pardon  for 
all  who  believe,  this  being  looked  upon  as  a  judicial  decree  and 
as  pronounced  once  for  all  in  Christ.  For  all  men:  a  definite 
universal  phrase  which  cannot  denote  less  than  the  entire  race, 
a  meaning  it  must  have  in  the  former  part  of  this  verse.  Same 
words,  in  same  universal  sense,  in  1  Tim.  ii.  1,  4,  Tit.  ii.  11.  In 
Rom.  xii.  17,  1  Cor.  vii.  7,  xv.  19,  2  Cor.  iii.  2,  the  compass  is 
less  definite,  but  still  universal.  Justification :  announcement  of 
pardon,  as  in  ch.  iv.  25.     Of  life:  result  of  justification.     So  v.  17. 

The  meaning  of  v.  18  is  obscured  by  the  absence  of  any  verb 
in  either  clause.  So  vv.  \%a,  i6«  and  b.  The  verb  here  must  be 
supplied  from  the  foregoing  argument.  The  verse  reads  literally, 
Therefore,  as  through  one  trespass  for  all  men,  for  condemnation, 
so  also  through  one  decree  of  righteousness  for  all  men  for 
1  ustification  of  life.  The  word  els,  which  I  have  rendered  for, 
denotes  tendency,  whether  of  actual  result  or  more  frequently 
of  purpose.     In  ch.  vii.  10,  we  have  both  uses  in  one  short  verse  : 

11 


l6i  EXPOSITION  OF  [mv.  n 

the  commandment  was  designed  for  life,  but  actually  it  resulted 
in  death.  The  precise  meaning  in  each  case  must  be  determined 
by  the  context.  In  v.  i8#,  we  have  an  actual  result  :  through 
one  moral  fall  an  influence  has  gone  forth  which  has  reached 
all  men,  and  has  resulted  to  all  in  condemnation  to  death. 
Through  one  proclamation  of  pardon  has  gone  forth  an  influence 
designed  for  all  men  and  leading  to  justification  and  life  eternal. 
Over  against  a  universal  result,  Paul  sets  a  universal  purpose  to 
counteract  that  result.  This  universal  purpose  is  all  that  his 
words  grammatically  mean,  and  all  that  his  argument  demands. 
When  he  speaks  in  the  indicative  future  of  actual  results,  as  in 
vv.  17,  19,  he  does  not  use  the  definite  term  all  men. 

19.  Summary  of  the  reasons  and  explanations,  as  v.  18  summed 
up  the  conclusions,  of  vv.  12 — 17  :  v.  18  corresponds  with  "to  all 
men  death  passed  through  ;  "  v.  19,  with  "  inasmuch  as  all  sinned." 
Constituted  sinners  :  made  sharers  of  the  punishment  inflicted  on 
Adam,  and  in  this  sense  made  sharers  of  his  sin  :  a  forensic 
reckoning.  In  a  still  deeper  sense  we  have  become  sinners 
through  Adam's  sin  :  see  note  below.  But  of  this  deeper  sense  we 
have  no  hint  here.  Obedience  :  Christ's  obedience  to  death,  as  in 
Ph.  ii.  8.  For  in  ch.  iii.  24 — 26,  of  which  ch.  v.  is  a  practical  and 
experimental  exposition,  justification  is  attributed,  not  to  Christ's 
obedient  life,  of  which  as  yet  in  this  epistle  we  have  read  nothing, 
but  conspicuously  to  His  death  and  blood.  Shall  be  constituted 
righteous :  faith  reckoned  for  righteousness,  as  each  one  from 
time  to  time  appropriates  by  faith  the  one  decree  of  righteousness. 
Tfee  future  tense  as  in  ch.  iv.  24,  "us  to  whom  it  shall  be 
reckoned  :"  cp.  ch.  v.  14,  "the  Coming  One."  This  is  better  than 
to  refer  it  to  the  great  day :  for  believers  are  already  accepted  as 
righteous.  Paul  puts  himself  between  Adam  and  Christ,  and  looks 
back  to  the  sentence  pronounced  on  the  many  because  of  Adam's 
sin  and  forward  to  the  justification  which  in  Gospel  days  will  be 
announced  to  the  many  because  of  Christ's  obedience  to  death. 

The  change  from  all  men  in  vv.  12,  18  to  the  many  in  vv.  15,  19 
cannot  have  been  adopted  merely  to  remind  us  of  the  large  number 
of  persons  referred  to.  For  this  would  be  more  forcefully  done  by 
the  words  all  men.  But  Paul  could  not  say  that  all  men  will  be 
constituted  righteous.  For  there  are  some  of  whom  he  writes  with 
tears,  in  Ph.  iii.  19,  that  their  "end  is  destruction."  And  in  v.  17 
he  limits  his  assertion  to  "  those  who  will  receive  the  abundance  of 
the  grace."  That  in  the  2nd  clause  of  v.  19  the  phrase  the  many- 
does  not  include  so  many  as  it  does  in  the  1st  clause,  does  not  mar 


Sfcc.  15]  ROMANS   V.    12—19  163 

the  comparison.  For  the  blessing  is  designed  for  all  men,  and  will 
be  actually  received  by  all  except  those  who  reject  it. 

We  will  now  build  up  Paul's  argument  from  his  own  premises. 
God  created  man  without  sin,  and  gave  him  a  law  of  which  death 
was  the  penalty.  Adam  broke  the  law,  and  was  condemned  to 
die  :  and  this  sentence  we  find  inflicted  also  upon  his  descendants. 
It  is  true  that  they  are  sinners  :  but,  since  no  law  prescribing  death 
as  penalty  has  been  given  to  them,  their  death  cannot  be  a  punish- 
ment of  their  own  sins.  We  therefore  infer  that  the  condemnation 
pronounced  on  Adam  was  designed  for  them,  and  that  God  treated 
them  as  in  some  sense  sharers  of  his  sin.  In  later, days,  another 
Man  appears.  He  was  obedient,  even  when  obedience  involved 
death.  Through  His  death,  pardon  is  proclaimed  for  all  who 
believe  :  and  through  Him  many  enjoy  God's  favour  and  will  reign 
in  endless  life.  Since  the  Gospel  offers  salvation  to  all  men  and  is 
designed  for  all,  we  have  in  it  a  parallel,  in  an  opposite  direction, 
to  the  condemnation  pronounced  in  Paradise,  and  in  Adam  a 
pattern  of  Christ.  But  we  have  more  than  a  parallel.  We  also 
have  broken  definite  commands.  For  our  own  sins,  we  deserve  to 
die  :  but  through  Christ  we  shall  escape  the  result,  not  only  of 
Adam's  sin,  but  of  our  own  many  trespasses.  Therefore  to  all  men 
the  blessing  is  equal  to  the  curse  :  for  it  offers  eternal  life  to  all. 
To  believers,  it  is  infinitely  greater. 

Verse  18  implies  clearly  that  God's  purpose  to  save  embraced  all 
men.  It  therefore  contradicts  any  theory  which  limits  the  efficacy 
of  the  Gospel  by  some  secret  purpose  of  God  to  withhold  from 
some  men  the  influences  leading  to  repentance  and  faith  which  He 
brings  to  bear  on  others.  The  universality  of  these  influences  is 
implied,  as  we  have  seen,  in  ch.  ii.  4.  It  is  asserted  or  implied  in 
ch.  xiv.  15,  1  Cor.  viii.  11,  1  Tim.  ii.  4,  iv.  10,  Tit.  ii.  n  ;  Jno,  iii.  16, 
vi.  51,  xii.  47,  i.  29,  1  Jno.  iv.  14,  ii.  2.  Against  these  passages, 
there  is  nothing  to  set.  For  the  more  limited  reference  in  Acts 
xx.  28,  Eph.  v.  25,  Jno.  x.  11,  15,  xv.  13,  xi.  52  is  included  in  the 
wider ;  and  is  easily  explained.  Similarly,  the  still  narrower  refer- 
ences in  2  Cor.  viii.  9,  Gal.  ii.  20.  For  they  who  accept  salvation 
are  in  a  special  sense  objects  of  Christ's  love,  even  as  compared 
with  those  who  reject  it.  The  entire  N.T.  assumes  that  the  ruin 
of  the  wicked  is  due  only  to  their  rejection  of  a  salvation  designed 
for  all. 

In  ch.  v.  1 — 11,  Doctrine  2,  Justification  through  the  Death 
of  Christ,  was  expounded  in  its  bearing  on  the  individual :  in 
vv.  12—19,  ^  is  expounded  in  its  bearing  on  the  race  as  a  whole  and 


t$4  Exposition  of  [div.  u 

on  our  relation  to  the  father  of  the  race.  In  the  reversal  not  only 
of  the  evils  we  have  brought  upon  ourselves  but  of  those  resulting 
from  a  curse  pronounced  in  the  infancy  of  mankind,  we  see  the 
importance  and  the  triumph  of  the  Gospel.  Again,  in  ch.  iv.  Paul 
supported  Doctrine  I,  Justification  through  Faith,  by  pointing  out 
its  harmony  with  God's  treatment  of  Abraham.  He  has  now 
supported  Doctrine  2  by  pointing  out  its  harmony  with  God's 
treatment  of  Adam  ;  and  has  thus  given  a  wonderful  and  un- 
expected confirmation  both  of  the  Gospel  and  of  the  story  of 
Paradise.  Lastly  and  chiefly,  we  here  find  in  the  Gospel  a  solution 
(the  only  conceivable  solution)  of  what  would  otherwise  be  an 
inexplicable  mystery.  Independently  of  the  Gospel,  Paul  has 
proved  that  all  men  suffer  and  die  because  of  the  sin  of  one  who 
lived  before  they  were  born.  This  would  be,  if  it  were  the  whole 
case,  inconsistent  with  every  conception  we  can  form  of  the  justice 
of  God.  We  now  find  that  it  is  not  the  whole  case.  The  pardon 
proclaimed  through  Christ  for  all  who  believe  justifies  the  curse 
pronounced  on  all  because  of  Adam's  sin.  Thus  the  dark  shadow 
of  death  discloses  a  bright  light  shining  beyond  it. 

Notice  that  Paul  accepts  the  story  of  Paradise  as  embodying 
important  truth.  But,  that  he  refers  only  to  broad  principles, 
leaves  us  uncertain  whether  he  held  the  literal  meaning  of  all  its 
details. 

Original  Sin.  We  have  no  indication  that  the  word  death  in 
ch  v#  I2 — 19  means  anything  except  the  death  of  the  body.  The 
argument  rests  on  the  story  of  Genesis  ;  and  there  we  have  no 
hint  of  any  death  except  (Gen.  iii.  19)  the  return  of  dust  to  dust. 
The  proof  in  Rom.  v.  14  of  the  statement  in  v.  12  refers  evidently 
to  the  visible  reign  of  natural  death.  And  the  comparison  of 
Adam  and  Christ  requires  no  other  meaning  of  the  word.  Through 
one  man's  sin,  the  race  was  condemned  to  go  down  into  the  grave  : 
and  through  one  man's  obedience  and  one  divine  proclamation  of 
pardon  believers  will  obtain  a  life  beyond  the  grave.  The  whole 
argument  is  but  a  development  of  1  Cor.  xv.  22. 

Nor  have  we  any  direct  reference  to  universal  depravity  as  a 
result  of  Adam's  sin.  Had  it  been  Paul's  purpose  to  assert  this 
result,  this  section  would  have  been  out  of  its  place  in  the  epistle. 
For  as  yet  he  has  not  referred  explicitly  to  any  moral  change 
wrought  in  us  by  Christ.  We  may  go  further  and  say  that  the 
Bible  nowhere  teaches  plainly  and  explicitly  that  in  consequence 
of  Adam's  sin  all  men  are  born  naturally  prone  to  evil.     That 


sec.  15]  ROMANS  V.    12—19  l65 

this  important  doctrine  may  however  be  inferred  with  complete 
certainty  from  the  teaching  of  this  section  read  in  the  light  of 
other  teaching  of  Holy  Scripture,  I  shall  now  endeavour  to  show. 

In  ch.  ii.  1,  3,  5,  Paul  assumed  that,  apart  from  the  Gospel,  all 
men  are  committing  sin.  In  spite  of  (ch.  ii.  14,  26)  occasional  and 
fragmentary  obedience,  he  has  convicted  (ch.  iii.  9)  both  Jews  and 
Greeks  that  they  are  all  under  sin.  By  works  of  law  {v.  20)  will  no 
flesh  be  justified  before  Him  :  for  (v.  23)  all  have  sinned.  Unless 
justified  through  faith,  all  men  are  (ch.  v.  6 — 10)  morally  powerless, 
godless,  sinners,  and  enemies  of  God.  All  are  or  have  been  slaves 
of  sin  :  ch.  vi.  17,  19,  20.  The  awful  reality  of  this  bondage  is 
described  in  ch.  vii.  23,  24.  It  is  closely  connected  with  bodily 
life  :  for  (ch.  viii.  8)  they  that  are  in  flesh  cannot  please  God. 
All  this  implies  an  inborn  and  universal  tendency  to  evil.  And 
throughout  the  N.T.  we  find  similar  teaching. 

We  cannot  conceive  man  to  have  been  thus  made  by  a  righteous 
and  loving  Creator.  And  that  everything  that  He  made  was 
very  good,  is  asserted  in  Gen.  i.  31.  A  change  has  taken  place: 
we  seek  its  cause. 

In  ch.  vi.  16—22,  we  shall  learn  that  to  sin  is  to  surrender 
ourselves  to  an  evil  power  greater  than  our  own,  to  be  its  slaves. 
This  is  plainly  and  solemnly  asserted  by  Christ  in  Jno.  viii.  34. 
Therefore,  unless  the  sinner  be  rescued  by  one  mightier  than 
himself,  his  first  trespass  will  inevitably  be  followed  by  a  course 
of  sin.  If  so,  by  his  first  sin  Adam  must  have  lost  his  moral 
balance,  and  fallen  under  the  power  of  sin.  And,  since  even  the 
powers  of  evil  are  in  God's  hand,  this  inner  result  of  sin  must 
have  been  by  His  permission  and  ordinance.  It  was  therefore  a 
divinely-inflicted  punishment.  God  decreed  that  the  first  act  of 
disobedience  should  be  followed  by  proneness  to  sin. 

It  is  now  evident  that  the  consequences  of  Adam's  sin  were  both 
outward  and  inward.  God  gave  up  his  body  to  the  worms,  and 
(cp.  ch.  i.  24,  26,  28)  his  spirit,  in  some  real  measure,  to  the  power 
of  sin. 

The  former  part  of  this  penalty,  we  find  inflicted  on  all  Adam's 
children.  This,  Paul  describes  by  saying,  in  vv.  12,  19,  that  in 
him  they  all  sinned,  and  that  through  his  disobedience  many  were 
constituted  sinners.  This  suggests  an  original  relation  between 
him  and  them  such  that,  in  its  physical  consequence,  his  sin 
became  theirs.  It  is  equally  certain  that  the  latter  part  of  the 
penalty  is  inflicted  upon  all.  For  we  find  that  all  men  are  actually, 
unless  saved  by  Christ,  slaves  of  sin.    This  cannot  have  been  their 


166  EXPOSITION   OF  [div.  n 

state  as  created.  We  can  account  for  it  only  by  supposing  that 
they  share  not  only  the  physical  but  the  moral  effect  of  their 
father's  fall.  By  sin  he  sold  himself  into  moral  bondage  :  and 
because  of  his  sin  his  children  are  born  slaves  to  sin. 

The  above  is  confirmed  by  an  important  picture  of  universal  sin 
in  Eph.  ii.  I — 3,  concluding  with  the  words  "and  were  by  nature 
children  of  anger,  as  the  rest."  Paul  here  traces  actual  sins  to  an 
inborn  tendency.  Similarly  in  Jno.  iii.  6  Christ  traces  the  necessity 
for  a  new  birth  to  the  origin  of  our  bodily  life,  "  born  from  the 
flesh."  In  Ps.  Ii.  5,  Job  xi.  12,  xiv.  4,  xv.  14,  we  have  indications  of 
an  inborn  defect  of  human  nature.  Since  this  defect  cannot  be 
attributed  to  the  Creator,  it  must  have  another  cause :  and  this 
cause  lies  open  to  our  view  in  the  fall  of  the  first  father  of  our  race, 
from  whom  we  inherit  the  corruption  of  death. 

This  inference  is  confirmed  by  all  the  facts  of  human  heredity. 
Indisputably  men  inherit  from  their  parents  not  only  special 
physical  weaknesses  but  special  tendencies  to  various  sins. 

In  this  sense  we  may  say  that  Adam's  sin  was  reckoned  or 
imputed  to  his  children  :  not  that  God  looks  on  them  as  though 
they  were  in  any  way  responsible  for  it,  but  simply  that  the  evils 
which  God  threatened  should  follow  sin  have  fallen  upon  Adam's 
descendants,  by  the  decree  of  God,  because  Adam  sinned.  About 
the  state  of  men  unsaved,  see  further  at  the  close  of  §  22. 

In  Rom.  v.  12 — 19,  1  Cor.  xv.  22,  Paul  asserts  plainly,  following 
earlier  Jewish  writers,  e.g.  Wisdom  ii.  23,  Sirach  xxv.  24,  that  the 
doom  of  death  now  resting  on  all  men  is  a  result  of  Adam's  sin. 
On  the  other  hand,  modern  Science  leaves  no  room  to  doubt  that 
animals  died  long  ages  before  man  appeared  ;  and  that  the  death 
of  man  is  closely  related  to  that  of  animals.  This  apparent  con- 
tradiction demands  careful  consideration. 

The  statement  that  "through  one  man  sin  entered  into  the 
world"  does  not  necessarily  include  the  death  of  animals.  For 
the  term  the  world  may  fairly  be  limited  to  the  human  race,  as  in 
ch.  iii.  6,  "  God  will  judge  the  world,"  and  in  v.  19,  "all  the  world 
become  guilty  before  God  ;  "  where  all  else  except  the  human  race 
lies  outside  the  writer's  thought.  Consequently  Paul's  statement 
is  not  directly  contradicted  by  the  earlier  death  of  animals. 

The  real  question  before  us  is,  What  would  have  happened  if 
Adam  had  not  sinned?  This  question  Natural  Science  cannot 
answer.  For  the  intelligence  and  moral  sense  of  man  cannot  be 
accounted  for  by  any  forces  observed  working  in  animal  life  ;  and 
therefore  reveal  in  him  an  element  higher  than  everything  in 


sec.  15]  ROMANS  V.   12—19  *67 

animals  and  closely  related  to  the  unseen  Creator  of  animals  and 
men*  Moreover,  each  of  these  elements,  the  animal  and  the 
divine,  claims  to  rule  the  entire  life  of  man.  Between  them, 
capable  of  being  influenced  by  either,  is  the  mysterious  self- 
determination  of  man.    All  this  belongs  to  his  original  constitution. 

In  the  inevitable  conflict  resulting  from  this  dual  constitution, 
man  accepted  as  his  lord  the  lower  element  of  his  nature.  Like  an 
animal,  he  ate  attractive  food,  disregarding  the  divine  prohibition. 
We  need  not  wonder  that  by  so  doing  he  fell  under  the  doom  of 
death  to  which  all  animal  life  had  long  been  subject.  But  we 
cannot  doubt  that  man  was  absolutely  free  to  yield  submission 
to  the  higher,  instead  of  the  lower,  side  of  his  nature.  And  we 
have  no  proof  whatever  that,  if  he  had  done  this,  and  thus  claimed 
his  affinity  to  God,  he  would  have  fallen  under  the  doom  of 
animals. 

This  possibility  lies  outside  the  range  of  Natural  Science.  This 
last  reports  that  animals  died  long  before  man  appeared,  and  that 
to  their  death  the  death  of  man  is  closely  related.  Beyond  this 
it  cannot  go  ;  except  that  it  finds  in  man  phenomena  which  cannot 
be  accounted  for  by  the  forces  observed  in  animals,  thus  revealing 
in  him  a  higher  life.  It  cannot  therefore  contradict  the  teaching 
of  the  great  apostle. 

This  teaching  is  confirmed  by  the  repulsiveness  of  the  phenomena 
of  death,  a  repulsiveness  increasing  as  we  ascend  the  scale  of  life. 
This  repulsiveness  suggests  irresistibly  that  a  world  in  which  death 
is  the  doom  of  every  living  thing  is  not  itself  the  consummation  of 
the  Creator's  purpose.  It  compels  us  to  look  for  a  new  earth  and 
heaven  not  darkened  by  the  shadow  of  death.  Against  this  hope, 
Natural  Science,  which  sees  only  things  around,  has  nothing  to 
say.  The  objection  we  are  considering  need  not  therefore  deter 
us  from  accepting  the  doctrine  before  us. 

We  shall  however  do  well  to  remember  that  this  doctrine  is 
taught  in  the  N.T.  only  by  Paul ;  and  that  it  is  not  made,  even 
by  him,  a  fundamental  truth  on  which  other  teaching  is  built. 
It  is  introduced  only  to  show  how  far-reaching  is  the  salvation 
announced  by  Christ ;  and  therefore  ought  not  to  be  quoted  as 
one  of  the  great  doctrines  of  the  Gospel. 

*  This  is  well  argued,  by  a  naturalist  of  the  first  rank,  in  Wallace's 
Parwiiiisni,  pp.  461 — 474, 


i68  EXPOSITION  OF  [div.  ii 


SECTION  XVI 

THE  PURPOSE  OF  THE  LAW 

Ch.  V.  20,  21 

But  a  law  entered  beside,  in  order  that  the  trespass  might 
multiply.  But  where  sin  multiplied,  grace  abounded  beyond 
measure  j  21  in  order  that,  just  as  sin  became  king  in  death,  in  this 
way  also  grace  ??iight  become  ki?ig,  through  righteousness,  for 
eternal  life,  through  Jesus  Christ  our  Lord. 

In  §  15,  we  saw  the  bearing,  each  upon  the  other,  of  the  two 
greatest  events  in  the  spiritual  history  of  mankind,  viz.  the  Fall 
and  the  Gospel.  But  Paul  cannot  overlook  the  third  greatest 
event,  the  giving  of  the  Law.  He  will  now  tell  us  the  place  and 
purpose  of  the  Law  in  its  relation  to  the  other  two  events.  This 
will  teach  us  both  its  importance  and  its  subordinate  position  : 
it  was  only  a  means  to  an  end,  but  a  divinely-chosen  means  to 
the  noblest  of  all  ends. 

20.  A  law :  the  Mosaic  Law,  in  its  abstract  character.  God 
gave  from  Sinai  a  rule  of  conduct.  Entered-beside,  or  alongside  : 
coming  in  between  sin  and  death,  and  the  Gospel.  In  order  that 
etc. :  purpose  of  God  in  giving  a  rule  of  conduct.  The  trespass  : 
Adam's  disobedience,  as  in  v.  15.  Multiply,  or  become-more :  in  the 
"many  trespasses"  of  v.  16.  The  express  commands  given  at  Sinai, 
following  the  one  command  given  in  Paradise,  were  followed  by 
many  acts  of  disobedience.  If,  as  we  have  just  seen,  Adam's 
children  inherited  his  fallen  nature,  these  many  trespasses  were 
a  result,  and  in  this  sense  a  multiplication,  of  his  first  trespass. 
Moreover,  this  was  the  only  possible  result  of  the  gift  of  a  divine 
law  to  a  race  born  in  sin.  Paul  therefore  speaks  of  it  as  the 
designed  result  :  in  order  that  etc. 

But  where  etc. :  another  and  surpassing  event.  Sin :  the 
abstract  principle  underlying  the  concrete  trespass.  It  prepares 
a  way  for  the  personification  of  sin  in  v.  21.  Grace  abounded- 
beyond-measure :  the  favour  of  God  produced  results  far  sur- 
passing those  of  the  one  trespass.     As  explained  in  vv.  15 — 17, 


sec.  1 6]  ROMANS   V.    20,  21  169 

they  were  superabundant  in  reversing  the  effects  not  of  one  but 
of  many  trespasses,  and  in  giving  life  to  many,  each  of  whom 
deserved  death  for  his  own  transgression.  The  one  act  of 
disobedience  was  followed  by  many  such  acts :  and  thus  the 
empire  of  sin  extended  its  sway.  But  this  multiplication  of  the 
trespass,  instead  of  evoking  a  corresponding  outburst  of  divine 
anger,  called  forth  God's  goodwill,  in  the  form  of  saving  mercy, 
in  measure  greater  than  the  spread  of  the  evil. 

21.  Purpose  of  this  superabounding  grace,  and  ultimate  purpose 
of  the  Law.  Sin  became-king:  so  vv.  14,  17,  "death  became 
king."  In  death:  the  visible  throne  from  which  sin  proclaims  its 
tremendous  power.  Every  corpse  laid  in  the  grave  is  a  result  of 
sin,  and  reveals  its  power.  Moreover,  sometimes  men  have  com- 
mitted sin  for  fear  of  death  :  cp.  Heb.  ii.  15.  Grace  may-reign-as- 
king :  the  undeserved  favour  of  God  personified  ;  as  death  and 
sin  have  been.  God's  purpose  is  that  His  own  undeserved  favour, 
with  royal  bounty,  may  rule  and  bless  those  who  once  were  under 
the  sway  of  sin  and  death.  Through  righteousness :  recalling 
"the  gift  of  righteousness/'  in  v.  17.  It  is  a  necessary  condition  of 
life  eternal.  This  last  (see  under  ch.  ii.  7)  is  the  ultimate  aim 
of  God's  favour  towards  us.  So  ch.  vi.  22,  23.  Through  Jesus 
Christ,  our  Lord :  the  one  channel  of  grace  and  righteousness  and 
life  eternal.  It  is  a  conspicuous  feature  of  ch.  v. :  see  vv.  1,  11, 17  : 
cp.  chs.  i.  5,  8,  iii.  24 ;  1  Cor.  viii.  6,  2  Cor.  v.  18. 

The  purpose  of  the  Law  as  here  stated  supplements  and  explains 
that  stated  in  ch.  iii.  19.  The  Law  commends  itself  to  our  moral 
sense  as  right ;  and,  by  bidding  us  do  something  beyond  our 
power,  it  inevitably  produces  a  consciousness  of  guilt,  and  leads 
up  to  further  disobedience.  All  this  was  foreseen  and  designed 
by  God  as  a  means  to  a  further  end,  viz.  pardon  and  life.  So 
Gal.  iii.  23,  24. 

The  above  teaching  about  the  Law  of  Moses  is  in  part  true  of 
the  law  written  in  the  heart.  Had  there  been  in  Adam's  children 
no  inborn  moral  sense,  his  moral  fall  would  not  have  produced  the 
far-reaching  and  terrible  results  we  now  see.  By  erecting  in  every 
man  this  barrier  against  sin,  God  has  revealed  the  mighty  power  of 
sin  which  breaks  down  the  barrier,  and  the  terrible  moral  con- 
sequences of  Adam's  fall.  But  to  this  inner  law  there  is  no 
reference  here. 

Division  ii.  is  now  complete.  The  whole  of  it  is  a  logical 
development  of  two  great  doctrines  .asserted  in  ch.  if i.  21 — 26.     In 


i7o  EXPOSITION   OF  [div.  n 

chs.  iii.  27— iv.  25,  Paul  shows  that  Doct.  1,  Justification  through 
Faith,  shuts  out  all  self-exultation,  but  is  in  harmony  with  God's 
treatment  of  Abraham  :  in  ch.  v.,  he  develops  Doct.  2,  Justification 
through  the  Death  of  Christ,  and  shows  that  it  gives  us  a  well- 
grounded  exultation  in  hope  of  glory,  and  is  in  harmony  with,  and 
is  the  only  conceivable  explanation  of,  God's  dealings  with  mankind 
in  Adam. 

The  complete  confidence  with  which  Paul  accepts  the  facts  and 
utterances  of  Genesis  and  uses  them  to  defend  the  great  doctrines 
of  the  Gospel  proves  that  in  the  days  of  the  apostles  the  substantial 
truth  of  Genesis  was  admitted  by  Jews  and  Christians.  See  further 
is  Diss.  iii.  If  we  accept  the  great  doctrines  asserted  and  assumed 
in  ch.  iii.  21 — 26,  and  the  truth  of  Genesis,  Paul's  reasoning  will 
compel  us  to  accept  the  teaching  of  the  whole  division. 

Div.  II.,  like  Div.  I.,  concludes  with  an  exposition  of  the  purpose 
of  the  Law.  The  difference  between  the  two  expositions  marks 
the  progress  we  have  made.  Div.  I.  left  us  trembling  beneath  the 
shadow  of  Sinai,  silent  and  guilty.  But  we  have  just  learnt  that 
the  thunders  of  the  Law  are  a  voice  of  mercy,  designed  to  lead  us 
to  Christ  and  thus  to  eternal  life.  Div.  1.  made  us  conscious  of 
our  guilt :  Div.  11.  has  reconciled  us  to  God,  brought  us  under  His 
smile,  and  opened  before  our  eyes  a  prospect  of  eternal  glory.  But 
as  yet  we  have  heard  nothing  about  an  inward  moral  change. 
This  will  be  the  lesson  of  the  great  division  before  whose  portal  we 
now  stand. 


sec.  17]  ROMANS   VI.    1— 10  171 

DIVISION    III 

THE   NEW   LIFE   IN   CHRIST 

CHS.  VI.— VIII 

SECTION  XVII 

IN  THE  DEATH  OF  CHRIST  WE  DIED   TO  SIN 

Ch.  VI.  1— 10 

What  then  shall  we  say?  Let  us  continue  in  sin,  in  order 
that  grace  may  multiply  ?  2  Be  it  not  so.  We  who  died  to  sin, 
how  shall  we  still  live  in  it  ?  3  Or,  are  ye  ignorant  that  so 
many  of  us  as  were  baptized  for  Christ  were  baptized  for  His 
death  f  *  We  were  buried  therefore  with  Him  through  this  baptism 
for  death,  in  order  that,  just  as  Christ  was  raised  from  the  dead 
through  the  glory  of  the  Father,  so  we  also  may  walk  in  newness 
of  life.  5  For  if  we  have  become  united  i?i  growth  in  the  likeness 
of  His  death,  we  shall  on  the  other  hand  be  so  in  that  of  His 
resurrection  also;  6  knowing  this,  that  our  old  ?nan  was  crucified 
with  Him,  in  order  that  the  body  of  sin  may  be  made  of  no  effect, 
that  we  may  no  lo?iger  be  servants  to  sin.  7  For  he  that  has  died 
is  justified  from  sin.  8  But  if  we  died  with  Christ  we  believe  that 
we  shall  also  live  with  Hi)n;  9  knowing  that  Christ,  raised  from 
the  dead,  dies  ?io  more :  of  Him,  death  is  no  longer  lord.  10  For 
the  death  He  died,  He  died  to  sin,  once :  but  the  life  He  lives,  He 
lives  for  God. 

On  entering  ch.  vi.,  we  are  at  once  conscious  of  a  complete 
change  of  tone  and  feeling,  a  change  more  remarkable  than  that 
in  ch.  iii.  21,  because  not  accounted  for  by  the  altered  position  and 
prospects  of  the  persons  referred  to.  Justification,  the  great 
feature  of  Div.  II.,  meets  us  no  more  :  other  ideas  take  its  place. 
We  have  entered  another  court  of  this  wing  of  the  temple  of  truth. 
Div.  1.  revealed  to  us  the  anger  of  God  against  all  sin  :  Div.  11. 
has  now  revealed  deliverance  from  this  anger,  and  restoration  tp 


172  EXPOSITION   OF  [div.  til 

His  favour.  Div.  in.  will  reveal  deliverance  from  the  power  of 
sin,  and  a  new  life  free  from  sin.  The  one  teaches  what  we 
receive  through  Christ  ;  the  other,  what  we  are  in  Christ.  The 
order  is  significant :  first  reconciliation  to  God,  then  rescue  from 
the  power  of  sin.  In  ch. ■_  yjL^ve^  have_th^jiewlife  in  its  relat;iop  to. 
sinand  to  Gnd  ;  in.  ch.  viL  in  its  relation  to  the  Law  ;  in  ch.  viii., 
in  its  relation  to  the  Holy  Spirit."""  Div.  n.  was  a  logical  develop- 
"TireTTT'ofthe  two  great  doctrines  stated  in  ch.  iii.  21 — 26;  in 
Div.  III.,  we  shall  find  other  fundamental  doctrines,  from  which 
will  be  derived  results  of  an  altogether  different  kind. 

1.  What  then  shall  we  say?  as  in  chs.  iii.  5,  iv.  1.  Shall  we 
infer  from  ch.  v.  20,  2 1  that  we  may  accomplish  God's  purposes  by 
adding  to  the  number  of  our  sins  in  order  that  they  may  show  forth 
the  superabundant  favour  of  God  ?  The  connection  of  thought  is 
kept  up  by  the  words  grace  and  multiply.  What  Paul  here 
suggests  was  the  actual  result  of  his  own  early  hostility  to  the 
Gospel :  1  Tim.  i.  14. 

2.  An  emphatic  denial,  supported  by  two  questions  introducing 
a  new  and  important  topic.  Thus  the  questions  in  v.  1  are 
stepping-stones  to  the  new  teaching  in  Div.  III.,  and  show  that  it 
guards  from  immoral  perversion  the  teaching  of  Div.  II.  We 
must  not  confmue  in  sin,  because  (vv.  1  — 10)  God's  purpose  is 
that  we  be  dead  to  sin  and  living  for  God,  and  because  (vv.  15 — 23) 
sin  is  obedience  to  a  master  whose  purpose  is  death.  Died  to  sin : 
separate^  from  it,  as  a  dead  man  is  completely  separatee!  from  Jhe 
eflvirnpmpnt  i"  which  he  lived  :  same  phrase  in  vv.  10,  11, 
Gal.  ii.  19,  vi.  14;  cp.  Col.  ii.  20,  "died  with  Christ  from  the 
rudiments  of  the  world."  Paul  assumes  that  we  are  in  some  sense 
dead  to  sin.  If  he  can  prove  this,  he  will  compel  us,  by  the  very 
meaning  of  his  words,  to  admit  that  in  the  same  sense  we  can  no 
longer  live  in  it. 

3.  Another  question  introducing,  as  something  which  the  readers 
ought  to  know,  a  proof  that  we  are  dead  to  sin.  Baptized :  the 
formal  and  visible  gate  into  the  Christian  life.  Since  Paul  has  not 
yet  spoken  of  salvation  except  tnrough  faith,  we  must  understand 
him  to  refer  here  to  the  baptism  of  believers  :  so  Gal.  iii.  27, 
Col.  ii.  12.  It  was  a  conspicuous  mode  of  confession,  which, 
together  with  faith,  is  a  condition  of  salvation  :  cp.  ch.  x.  9.  For  : 
see  under  ch.  i.  1.  Baptized  for:  as  in  Gal.  iii.  27,  Mt.  xxviii.  19, 
Acts  viii.  16,  xix.  5  ;  1  Cor.  x.  2,  i.  13,  15  ;  Mt.  iii.  11,  Mk.  i.  4. 
It  means  that  baptism  is  designed  to  place  the  baptized  in  a  new 
relation  to  the  object  named  ;  but  does  not  say  exactly  what  the 


sfcC.  17]  kOMANS  VI.    1— io  173 

relation  is.  We  shall  learn  in  v.  5  that  this  new  relation  is  an  inward 
and  spiritual  contact  with  Christ  which  makes  the  baptized  sharers 
of  His  life  and  moral  nature  :  cp.  1  Cor.  vi.  17,  Gal.  iii.  27. 

That  God  designs  the  justified  to  be  thus  united  to  Christ,  Paul 
further  expounds  in  vv.  4 — 10,  by  calling  attention  to  those 
elements  in  Him  which  we  are  to  share. 

For  His  death :  more  exact  statement  of  the  new  relation  to 
Christ  to  which  baptism  has  special  reference.  This  recalls 
Doctrine  2,  stated  in  chs.  iii.  25,  iv.  25,  v.  9,  10.  Paul  thus 
approaches  his  proof  that  his  readers  have  died  to  sin. 

4.  Inference  from  v.  3.  Buried- with  Him:  so  Col.  ii.  11.  If 
baptism  was  a  baptism  for  death,  i.e.  if  it  symbolized  a  union 
with  Christ  in  His  death,  it  was  the  funeral  service  of  the  old  life  ; 
a  formal  announcement  that  the  baptized  were  dead,  and  a  visible 
removal  of  them  from  the  world,  Jewish  or  heathen,  in  which  they 
formerly  lived. 

From  the  earliest  sub-apostolic  writings,  we  learn  that  immersion 
was  the  usual  form  of  baptism.  So  Epistle  of  Barnabas  ch.  xi.  : 
"  We  go  down  into  the  water  full  of  sins  and  defilement ;  and  we 
go  up  bearing  fruit  in  the  heart."  To  this,  probably,  Paul  here 
refers.  Even  the  form  of  their  admission  to  the  Church  sets  forth  a 
spiritual  burial  and  resurrection.  But  this  is  a  mere  allusion  :  and 
the  argument  is  complete  without  it.  The  hour  of  his  readers' 
baptism,  in  which  they  ranged  themselves  formally  in  the  ranks  of  the 
persecuted  followers  of  Christ,  was  no  doubt  indelibly  printed  in  their 
memory.  Paul  here  teaches  them  the  significance  and  purpose  of 
that  rite,  and  the  nature  of  the  new  life  they  then  formally  entered. 

That  immersion  was  not  the  only  valid  mode  of  baptism,  we 
learn  from  The  Teaching  of  the  Twelve  Apostles  ch.  vii.,  where,  in 
reference  to  baptism,  the  writer  bids,  if  water  be  not  abundant,  to 
"  pour  water  three  times  on  the  head,  in  the  name  of  Father  and 
Son  and  Holy  Spirit." 

In  order  that  etc. :  further  purpose  to  be  accomplished  by  our 
union  with  Christ.  Christ  not  only  died  but  was  raised  from 
the  dead,  among  whom  He  lay.  Through  the  glory  of  the 
Father :  amid  an  outshining  of  the  splendour  of  God  manifested 
in  Christ's  rescue  from  the  grave.  Just  as  Christ  etc.:  in 
harmony  with  the  historic  fact  that  Christ's  death  was  followed 
by  a  glorious  resurrection,  God's  purpose  is  that  we  also  as 
well  as  Christ  henceforth  live  a  resurrection  life.  Of  this  life, 
newness  (see  ch.  vii.  6)  is  a  conspicuous  feature.  For  the  change 
is  so  complete  that  in  Christ  the  old  things  have  passed  away 


174  EXPOSITION  OF  [div.  m 

or  rather  are  become  new:  2  Cor.  v.  17.  And,  since  life  is 
movement,  in  this  newness  of  life  God  designs  us  to  walk.  This 
last  is  a  favourite  metaphor  of  Paul :  ch.  viii.  4,  xiii.  13,  xiv.  15, 
Eph.  ii.  2,  10,  etc.  ;  also  Jno.  viii.  12,  xii.  35,  1  Jno.  ii.  6. 

5.  Proof  that  our  burial  with  Christ  was  designed  to  lead  to 
a  life  altogether  new.  If:  argumentative,  as  in  v.  8,  ch.  v.  10, 
etc.  United-in-growth :  literally  growing-together,  so  that  our 
development  corresponds  with,  and  is  an  organic  outflow  of,  His. 
Likeness:  as  chs.  i.  23,  v.  14.  By  union  with  Him,  we  undergo 
a  death  like  His.  On  the  other  hand :  d\Xd  ;  a  strong  adversative 
particle  indicating  that  the  second  clause  utterly  overpowers  the 
first.  Same  word  in  chs.  iii.  31,  v.  14,  viii.  37.  "It  is  true  that 
we  suffer  a  death  like  His  :  but  this  we  need  not  regret ;  for  from 
it  we  infer  that  we  shall  share  a  resurrection  like  His."  We  shall 
be:  probably  a  rhetorical  or  logical  future.  For  believers  are 
already  living  a  resurrection  life.  Same  use  of  the  future  in  v.  8, 
where  the  argument  of  this  verse  is  repeated,  after  an  exposition 
of  the  former  part  of  it :  cp.  ch.  iv.  24,  v.  14,  19. 

6.  Collateral  explanation  of  our  union  with  Christ  in  His  death, 
followed  by  a  statement  of  its  purpose.  Our  old  man:  so 
Eph.  iv.  22,  Col.  iii.  9  :  our  old  self.  So  complete  is  the  change 
that  Paul  says  that  the  man  himself  is  dead.  Crucified-together- 
with :  so  Gal.  ii.  20,  Mt.  xxvii.  44,  Mk.  xv.  32,  Jno.  xix.  32  :  shared 
with  Christ  His  death  on  the  cross.  In  what  aspect  of  His  death 
we  are  to  be  sharers  with  Him,  we  shall  learn  in  v.  10  :  how  we  are 
to  become  such,  we  shall  learn  in  v.  11.  Paul  here  asserts  that 
on  the  cross  of  Christ  not  only  His  life  on  earth  but  our  own 
former  selves  came  to  an  end.  In  order  that  etc.:  purpose  of 
this  union  with  Christ  in  His  death.  The  body  of  sin:  the 
sinner's  own  body  in  which  (see  vv.  12,  13)  sin  has  set  up  its  royal 
throne,  whose  desires  he  obeys,  and  whose  members  he  presents 
to  sin  as  instruments  of  unrighteousness.  See  also  ch.  vii.  5,  23. 
The  importance  of  the  body  in  Paul's  theology  and  the  subsequent 
argument  here  permit  no  other  interpretation.  Made-of-no-effect : 
as  in  chs.  iii.  3,  iv.  14.  In  former  times  the  indolence,  appetites, 
necessities,  and  dangers  of  the  body  ruled  us  with  an  influence  we 
could  not  resist ;  and  led  us  into  sin.  It  thus  became  a  body 
of  sin.  But,  now  that  our  old  self  has  been  nailed  to  the  cross  of 
Christ,  our  body  has  lost  its  adverse  power.  No  longer  servants 
(or  staves:  see  ch.  i.  1)  to  sin :  purpose  of  this  destruction  of 
the  power  of  the  body,  and  ultimate  aim  of  our  crucifixion  with 
Christ.      In  explanation  of  the  words  grown-together  with  the 


sec.  17]  ROMANS  VI.    1— 10  175 

likeness  of  His  death  in  v.  5,  Paul  says  that  we  have  shared  the 
death  of  Christ  on  the  cross,  in  order  that  our  bodies,  hitherto 
organs  of  sin,  may  lose  their  control  over  us,  and  in  order  that 
thus  we  may  escape  from  our  former  bondage  to  sin. 

7.  Explains  the  foregoing  ultimate  purpose  of  our  crucifixion 
with  Christ.  He  that  has  died,  or,  as  we  should  say,  is  dead  : 
the  believer,  whom  Paul  looks  upon  as  not  merely  dying  but  dead 
on  the  cross.  His  former  life  has  actually  come  to  an  end. 
Justified:  proclaimed  by  law  free  from  sin,  this  being  looked 
at  as  an  adversary  at  law  claiming  rights  over  us.  The  word  thus 
returns  to  its  simplest  meaning,  in  O.T.  and  N.T.,  of  judgment 
in  a  man's  favour.  Cp.  Sirach  xxvi.  29  :  "  With  difficulty  will  a 
merchant  be  saved  from  wrong-doing :  and  a  huckster  will  not  be 
justified  from  sin."  Over  a  criminal  who  has  been  put  to  death, 
the  law  has  no  further  claim.  And  Paul  here  argues  that  in 
Christ's  death  we  are  dead,  and  therefore  legally  free  from  the 
master  to  whose  power,  for  our  sins,  we  were  justly  surrendered. 

8— 10.  Proof  of  the  latter  part,  as  vv.  6,  7  proved  the  former 
part,  of  v.  5.  Died  with  Christ :  crucified  with  Him,  in  v.  6.  We 
believe :  an  assured  conviction.  It  is  also  faith  in  God  :  for  our 
hope  of  life  rests,  like  Abraham's  faith,  on  His  promise  and 
character.  Shall  live  with  Him :  logical  future  as  in  v.  5  :  very 
appropriate  here  because  this  life  will  continue  to  endless  ages. 

Knowing  that  etc.:  ground  of  the  assurance  just  expressed, 
viz.  the  deathless  life  of  Christ,  raised  from  the  dead.  He  dies 
no  more :  an  unchanging  truth,  suitably  put  in  the  present  tense. 
Of  Him,  death  is  no  longer  lord :  recalling  the  royalty  usurped 
in  ch.  v.  14,  17,  to  which  even  Christ  submitted. 

Oiv.  9,  v.  10  is  proof.  Christ's  death  on  the  cross  was  a  death 
to  sin :  these  last  words  emphatic.  Since  death  is  the  end  of  life, 
and  removes  a  man  absolutely  from  the  environment  in  which  he 
lived,  this  phrase  can  only  mean  that  in  some  real  sense,  by  His 
death  on  the  cross,  Christ  escaped  absolutely  from  all  contact  with 
sin  ;  just  as  by  death  the  martyr  escapes  from  his  persecutors  and 
his  prison.  And  this  we  can  understand.  In  Gethsemane,  He 
groaned  under  the  burden  of  our  sins  ;  after  His  arrest,  He  was 
exposed  to  the  insult  and  fury  of  bad  men  ;  and  during  many 
hours  He  hung  in  agony  on  the  cross.  All  this  was  painful  and 
shameful,  though  not  defiling,  contact  with  sin.  And  we  know  not 
how  much  it  was  aggravated  by  inward  conflict  with  sin.  But  at 
sunset  the  Sufferer  was  free  :  by  death  He  had  for  ever  escaped 
from  all  contact  with  the  powers  of  darkness.     In  this  very  real 


I 76  EXPOSITION  OF  [div.  tit 

sense,  the  death  which  He  died,  He  died  to  sin.  For  His  death 
on  the  cross  put  an  end  to  the  mysterious  relation  to  sin  into  which 
for  our  sakes  He  entered.  Once,  or  once  for  all :  cp.  Heb.  vii.  27, 
ix.  12,  26,  28,  x.  10.  The  separation  from  sin  was  final.  Moreover, 
though  dead,  Christ  still  lives.  This  is  implied  in  v.  8,  we  shall 
live  with  Him.  And  the  life  which  He  lives,  He  lives  for-God. 
This  last  word  is -the  dative  of  advantage,  as  in  2  Cor.  v.  15,  and 
five  times  in  1  Cor.  vi.  13.  It  asserts  that,  of  the  life  of  our  Risen 
Lord,  God  is  the  one  aim,  that  His  every  purpose  and  effort  aims 
only  to  accomplish  the  purposes  of  God.  Such  was  also  His  life 
on  earth  :  Jno.  iv.  34,  vi.  38,  xvii.  4.  And  such  doubtless  was  the 
life  of  the  pre-incarnate  Son  of  God.  Notice  here  a  complete 
picture  of  Christ  raised  from  the  dead.  By  His  death  on  the 
cross  He  escaped  once  and  for  ever  from  all  contact  with  sin,  and 
He  now  lives  a  life  of  which  God  is  the  one  and  only  aim.  This 
is  the  new  life  which  they  who  share  His  escape  from  sin  by  His 
death  on  the  cross  expect  {v.  8)  also  to  share. 

The  different  renderings  of  the  dative,  dead  to  sin  .  .  .  living 
for  God,  are  unavoidable.     Literally,  Paul's  words  mean,  dead  in 
relation  to  sin  .  .  .  living  in   relation   to   God.      But   the   whole 
context  shows  that  the  relation  to  sin  is  separation  from  it,  and 
the  relation  to  God  is  devotion  to  Him.     The  R.V.  rendering  dead 
utito  sin  but  alive  unto  God  is  unmeaning.     Uniformity  is  dearly 
purchased  at  such  a  price. 
We  will  now  endeavour  to  rebuild  the  argument  of  vv.  1 — 10. 
Christ  lived  once  under  the  curse  of  sin,  and  in  a  body  subject 
to  death.     But  He  died ;  and  rose  from  the  dead.     By  dying,  He 
escaped  for  ever  from  all  painful  contact  with  sin  and  sinners,  and 
from  death,  the  result  of  sin :  and  He  now  lives  a  life  of  unreserved 
devotion  to  God.     In  former  days,  we  were  slaves  to  sin,  and  were 
thus   exposed   to  the   righteous    anger    of   God.      To  make   our 
justification  consistent  with  His  own  justice,  God  gave  Christ  to 
die  ;  and  raised  Him  from  the  dead  in  order  that  He  may  be  the 
personal  Object  of  justifying  faith.     God's  purpose  is  so  to  unite 
us  to  Christ  that  we  may  share  all  that  He  has  and  is :  and  for 
this  end   we   were   united   to   Him   in  baptism.      We   were  thus 
formally  joined  to  One  who  was  by  death  set  free  from  sin  and 
death,  and  who  was  raised  by  God  to  a  deathless  life.     Therefore, 
so  far  as  the  purpose  of  God  is  accomplished  in  us,  we  are  dead 
with  Christ.     And,  if  so,  all  law  proclaims  us  free.     We  therefore 
infer  that  God's  purpose  is  to  set  us  free  from  all  bondage  to  our 
own  bodies  and  to  sin.     We  also  infer  that  God  designs  us  to 


sec.  17]  ROMANS   VI.    i— 10  177 

share  the  resurrection  life  of  Christ.  For  we  see  Him,  not  only 
rescued  from  His  enemies  by  His  own  death,  but  living  in  heaven 
a  life  of  which  God  is  the  only  aim.  This  assures  us  that  God 
designs  us  to  be  united  to  Christ  both  in  His  separation  from  sin 
and  in  His  active  devotion  to  God.  Therefore,  so  far  as  God's 
purpose  is  accomplished  in  us,  we  are  {v.  2)  dead  to  sin.  Con- 
sequently, to  continue  {v.  1)  to  live  in  sin,  is  to  resist  God's  purpose 
and  to  renounce  the  new  life  to  which  baptism  was  designed  to  be 
the  visible  portal. 

In  the  above  argument,  we  find,  stated  and  assumed  without 
proof  but  with  perfect  confidence,  and  made  a  basis  of  important 
moral  teaching,  a  Third  Fundamental  Doctrine,  viz.  that 
God  designs  the  justified  to  share,  so  far  as  creatures  can  share, 
by  vital  union  with  Christ,  all  that  He  has  and  is,  to  be  like  Him 
by  inward  contact  with  Him.  This  doctrine  will  meet  us  again  in 
v.  11,  chs.  vii.  4,  viii.  1,  17  ;  also  in  1  Cor.  vi.  17,  2  Cor.  v.  15,  17, 
Gal.  ii.  20,  Eph.  i.  19,  20,  ii.  5,  6,  etc.  Similar  teaching  in  Jno. 
xv.  1—8,  xvii.  21,  26,  1  Jno.  ii.  6,  24,  28,  iii.  6,  24,  iv.  17.  That  this 
remarkable  doctrine  is  assumed  with  complete  confidence  but  with- 
out proof  by  the  two  greatest  apostles,  men  altogether  different  in 
temperament  and  modes  of  thought  and  almost  unknown  to  each 
other,  and  that  by  one  of  them  it  is  expressly  attributed  to  Christ, 
can  be  accounted  for  only  on  the  supposition  that,  like  Justification 
through  Faith  and  through  the  Death  of  Christ,  it  was  in  some 
equivalent  form  actually  taught  by  Christ.  This  proof  is  in- 
dependent of  the  apostolic  authority  of  Paul. 

Notice  that  the  above  argument  assumes  Paul's  Second  Funda- 
mental Doctrine,  viz.  Justification  through  the  Death  of  Christ, 
taught  in  chs.  iii.  24 — 26,  iv.  25,  v.  9,  10.  For  the  only  sense  in  which 
we  can  be  crucified,  dead,  and  buried  with  Christ,  and  thus  dead 
to  sin,  is  that  through  His  death  we  are  saved  from  sin.  Moreover, 
the  conspicuous  place  of  the  resurrection  of  Christ  in  vv.  4,  5,  9 
reveals  its  importance  as  a  link  in  the  chain  of  salvation,  and  Paul's 
firm  confidence  that  He  had  actually  risen  :  cp.  ch.  i.  4.  This 
importance  is  explained  in  ch.  iv.  24,  25,  where  we  read  that  the 
faith  which  justifies  is  a  reliance  "on  Him  who  raised  Jesus  from 
the  dead,"  and  that  He  "  was  raised  for  our  justification."  Thus 
the  argument  now  before  us  assumes  Paul's  First  great  Doctrine 
of  Justification  through  Faith.  As  we  proceed,  we  shall  find  that 
these  earlier  doctrines  imply,  as  a  necessary  moral  sequence,  the 
new  doctrine  now  before  us.  Thus  each  of  these  three  great 
doctrines  implies  and  confirms  and  supplements  the  others. 

12 


178  EXPOSITION  OF  [div.  hi 

SECTION  XVIII 

THEN  SERVE  SIN  NO  MORE 

Ch.  VI.  ii— 14 

So  also  ye,  reckon  yourselves  to  be  dead  to  sin  but  livi?ig  for 
God  in  Christ  Jesus.  13  Then  let  not  sin  reign  as  king  in  your 
mortal  body,  in  order  to  obey  its  desires.  13  Neither  present  the 
members  of  your  body,  as  weapons  of  unrighteousness,  to  sin;  but 
present  yourselves  to  God  as  if  living  from  the  dead,  and  the 
members  of  your  body,  as  weapo?is  of  righteousness,  to  God. 
14  For  of  you  sin  shall  not  be  lord :  for  ye  are  tiot  under  law  but 
under  grace. 

In  w.  1 — 10,  Paul  proved  that  God  wills  us  to  be  dead  to  sin 
and  living  a  new  life:  in  vv.  11 — 14,  he  teaches  how  God's 
purpose  may  be  realised  in  us,  and  bids  us  claim  its  realisation  :  in 
vv.  15 — 23,  he  will  go  on  to  prove,  by  comparison  of  the  old  and 
new,  that  this  realisation  is  for  our  highest  good. 

11.  Practical  application  of  v.  10.  So  also  ye :  just  as  Christ 
once  for  all  died  to  sin  and  lives  for  God,  the  case  of  the  servants 
being  added  to,  and  corresponding  with,  that  of  their  Lord. 
Reckon:  a  mental  calculation,  as  in  chs.  ii.  3,  iii.  28.  Since, 
in  this  case,  it  results  in  a  rational  and  assured  conviction  resting 
upon  the  word  and  character  of  God,  it  is  the  mental  process  of 
faith.  Dead  to  sin:  completely  delivered  from  it,  as  Christ 
escaped  from  His  enemies  by  His  death  on  the  cross.  Living 
for  God:  as  Christ  lives  {v.  10)  upon  the  throne.  [The  particle 
fxev  makes  these  two  sides,  negative  and  positive,  of  the  new  life 
distinct  objects  of  thought.]  In  Christ  Jesus :  by  inward  and 
spiritual  contact  and  union  with  Him  who  once  died  to  sin  and 
ever  lives  for  God.  So  v.  23,  chs.  iii.  24,  viii.  1,  2,  xii.  5  ;  Eph. 
i.  3,  4,  6,  7,  9,  10,  12,  13,  etc.  Same  phrase  in  a  slightly  different 
form  in  Jno.  vi.  56,  xiv.  20,  xv.  2 — 7,  xvii.  21,  1  Jno.  ii.  6,  24,  28, 
etc.  It  is  a  conspicuous  feature  of  the  teaching  of  Paul  and  of 
John ;  and  represents  Christ  as  the  secure  refuge  and  home  and 
vital  atmosphere  of  His  servants,  in  which  they  are  safe  and  at 
rest  and  live.  Notice  here  a  double  relation  to  Christ :  they  are 
like  Him,  sharing  His  death  to  sin  and  life  of  devotion  to  God ; 


sec.  1 8]  ROMANS   VI.   n— 14  179 

and  in  Him,  their  likeness  to  Him  being  an  outflow  of  inward  and 
vital  contact  with  Him. 

The  exhortation  of  this  verse  is  not,  like  that  in  ch.  v.  1,  merely 
rhetorical.  For  it  is  repeated  with  evident  practical  earnestness 
in  vv.  12,  13,  15 — 21,  as  a  needful  warning  and  encouragement. 
The  experience  here  set  forth  is  thus  contrasted  with  pardon  or 
justification,  which  the  N.T.  writers  never  exhort  their  readers  to 
claim,  but  always  assume  that  they  already  have  :  cp.  ch.  v.  9,  10,  11, 
1  Cor.  vi.  11,  Eph.  i.  7  ;  1  Jno.  ii.  12.  We  have  here  two  stages  or 
sides  of  the  new  life,  closely  related  but  distinct  in  thought  and 
usually  in  time.  For  many  venture  to  believe  that  God  here  and 
now  forgives  their  past  sins,  and  thus  by  faith  obtain  forgiveness, 
who  have  not  yet  dared  to  believe  that  in  Christ's  grave  their  past 
life  of  sin  is  buried,  and  that  by  inward  union  with  Him  they  will 
henceforth  live  a  life  of  unreserved  devotion  to  God. 

In  this  verse,  we  learn  how  to  obtain  this  full  salvation,  viz.  by 
reckoning,  at  God's  bidding  and  in  reliance  upon  His  promise  and 
His  wonder-working  power,  that  what  He  bids  us  reckon  He  will 
Himself,  in  the  moment  of  our  reckoning  and  henceforth,  work  in 
us  by  inward  contact  with  Him  who  Himself  died  to  sin  and  ever 
lives  for  God.  This  involves  the  great  truth  that,  whatever  God 
requires  us  to  do  and  to  be,  He  will  work  in  us  through  Christ  and 
in  Christ.  In  ch.  viii.  2 — 16,  we  shall  learn  that  this  inward  union 
with  Christ  and  new  life  in  Christ  is  wrought  in  us  by  the  agency  of 
the  Spirit  of  God. 

We  come  therefore  to  the  cross  and  to  the  empty  grave  of 
Christ.  We  remember  the  sinlessness  and  the  devotion  to  God  of 
the  dead  and  risen  Saviour  ;  and  we  know  that  He  died  in  order 
that  we,  by  spiritual  union  with  Him,  may  be  like  Him.  Perhaps 
until  this  moment  we  have  been  defiled  and  enslaved  by  sin  and 
only  in  small  part  loyal  to  God.  But  God  bids  us  reckon  ourselves 
to  be  sharers  of  the  death  and  life  of  Christ.  In  view  of  the 
earnest  love  and  infinite  power  manifested  in  the  death  and  resur- 
rection of  Christ,  we  dare  not  hesitate  ;  and  in  contradiction  to  our 
past  experience  and  to  our  present  sense  of  utter  weakness,  we  say, 
In  Him  I  am  dead  to  sin  and  henceforth  living  only  for  God. 
What  we  say,  we  reckon  at  God's  bidding  to  be  true  ;  and  God 
realises  in  us,  in  proportion  to  our  faith,  by  uniting  us  to  Christ, 
His  own  word  and  our  faith.  Thousands  have  thus  found,  by 
happy  experience  of  the  grace  and  power  of  God,  in  a  measure 
unknown  to  them  before,  a  new  life  of  victory  over  sin  and  of  loyal 
devotion  to  God. 


i8o  EXPOSITION  OF  [div.  hi 

Notice  in  this  verse  a  Fourth  Fundamental  Doctrine, 
viz.  that  the  new  life  of  victory  over  sin  and  devotion  to  God  is 
wrought  by  God,  through  faith,  in  those  who  believe.  This  doctrine 
may  be  called  (see  under  v.  19)  Sanctification  through  Faith.  It  is 
in  close  harmony  with,  and  a  needful  supplement  to,  Justification 
through  Faith.  For  complete  harmony  with  God,  victory  over  all 
sin  and  unreserved  devotion  to  God  are  as  needful  as  forgiveness  : 
and  we  are  as  little  able  by  our  own  works  to  obtain  the  one  as  the 
Dther.  When  therefore  we  have  learnt  that  God,  who  accepts  as 
righteous  those  that  believe,  designs  them  to  be  sharers  of  the 
moral  life  of  Christ,  we  are  prepared  to  learn  that  also  this  new  life 
in  Christ  is  God's  gift  to  those  that  believe.  This  close  corre- 
spondence and  natural  inference  account  for  the  informal  manner 
in  which  this  fourth  doctrine  comes  before  us.  It  was  needless  to 
state  it  explicitly,  or  to  defend  it.  For  the  exposition  and  defence 
of  justifying  faith  in  ch.  iv.  avails  equally  for  sanctifying  faith. 
Like  the  faith  of  Abraham,  expounded  in  ch.  iv.  17 — 21,  the  faith 
which  apprehends  the  new  life  in  Christ  is  a  reliance  upon  the 
word  and  power  of  God.  Paul's  explicit  assertion  and  abundant 
defence  of  faith  as  the  condition  of  justification  give  him  a  right  to 
assume  it  silently,  as  he  does  here,  as  the  condition  of  sanctification. 

Like  justifying  faith,  sanctifying  faith  is  a  reliance  upon  the  word 
and  character  of  God.  But  they  differ  in  their  object-matter.  The 
one  accepts  and  appropriates  the  promise  of  pardon  for  all  who 
believe :  the  other  accepts  and  appropriates  the  promise  of 
complete  salvation  from  all  sin  and  of  a  new  life  of  devotion  to 
God  like  that  of  Christ.  Moreover,  this  latter  is  at  once  verified 
by  a  conscious  experience  of  victory  over  sin  and  of  felt  loyalty 
to  God  :  and  this  inward  verification  verifies  also  the  faith  with 
which  we  ventured  to  accept  the  Gospel  of  pardon. 

12.  Further  exhortation  arising  out  of  the  exhortation  foregoing. 
Sin  reign:  as  in  ch.  v.  21.  In  yonr  body:  as  the  throne  and 
basis  of  its  royal  power.  Cp.  Rev.  iii.  21  :  "sit  with  Me  in  My 
throne."  Mortal :  emphatic,  as  in  ch.  viii.  11,  "  your  mortal 
bodies."  That  our  body  is  not  yet  rescued  from  corruption  and  is 
therefore  still  under  the  dominion  of  the  foe,  is  a  reason  why  we 
should  not  submit  to  a  power  which  seeks  to  dominate  us  by 
means  of  our  body.  In  order  to  obey  etc.:  purpose  for  which 
men  permit  sin  to  usurp  authority  over  them  through  their  bodies, 
viz.  they  wish  to  gratify,  i.e.  to  obey  its  desires.  Desire  :  a  definite 
wish  going  after  an  object  pleasant  or  helpful.  Same  word  in 
chs.  i.  24,  vii.  7,  8,  xiii.  14  :  cp.  "  desire  of  the  flesh"  in  Gal  v.  16,  24, 


Sfcc.  1 8]  ROMANS  VI.    ir— 14  181 

Eph.  ii.  3.  It  is  in  itself  neither  good  nor  bad  :  see  Ph.  i.  23, 
1  Th.  ii.  17,  Lk.  xv.  16,  xvi.  21,  xvii.  22,  xxii.  15.  The  moral  colour 
of  the  desire  is  reflected  on  it  from  the  context.  Hence  the  un- 
suitability  of  the  R.V.  rendering  lust.  But  obedience  to  the  desires 
of  the  body  as  a  directive  principle  of  action  always  leads  to  sin. 
For  the  body  is  the  lower  side  of  our  nature,  is  essentially  selfish, 
caring  for  nothing  except  itself,  and  is  unconscious  of  the  moral 
law.  It  therefore  needs  to  be  held  in  by  a  strong  hand,  to  be  laid 
(see  v.  13)  on  the  altar  of  God,  and  to  be  used  for  His  service. 
To  permit  the  body  to  rule,  i.e.  to  make  gratification  of  its 
appetites,  or  even  its  preservation,  the  end  of  life,  is  to  permit  sin 
to  reign  over  us  as  king,  and  our  bodies,  already  doomed  to  decay, 
to  become  its  throne.  Against  such  submission,  and  such  motive, 
Paul  warns  his  readers. 

13.  Another  exhortation,  the  negative  side  expounding  the 
practical  result  of  obeying  the  desires  of  the  body,  and  the  positive 
side  expounding  what  is  involved  in  "  living  for  God."  Present : 
so  vv.  16,  19,  xii.  1  ;  cp.  xvi.  2,  Col.  i.  22,  28  :  to  place  at  the 
disposal  of  another.  Members  :  the  various  parts  of  the  body, 
each  with  its  own  faculty:  ch.  xii.  4,  1  Cor.  xii.  12,  14,  18,  19, 
Mt.  v.  29,  30,  etc.  Its  looser  modern  use  has  led  me  to  render 
members  of  your  body.  Weapons  :  instruments  for  carrying  on 
war  :  ch.  xiii.  12,  2  Cor.  vi.  7,  x.  4,  Jno.  xviii.  3.  Being  used  for  an 
evil  purpose,  they  are  weapons  of  unrighteousness.  To  obey  the 
desires  of  our  body,  is  to  place  our  hands  and  lips  at  the  disposal 
of  sin  to  be  weapons  which  it  will  use  in  unrighteous  war. 

Yourselves  :  the  personality  behind  the  bodily  powers,  given  up, 
not  to  sin,  but  to  God.  Present  yourselves  as  if  living  from  the 
dead :  looking  upon  yourselves  as  if  your  life  had  come  to  an  end, 
as  if  ye  had  been  laid  in,  and  raised  from,  the  grave,  and  thus 
raised  from  among  the  dead,  and  as  if  now  living  a  resurrection 
life  ;  and,  thus  viewing  your  position,  place  yourselves  at  the 
disposal  of  God.  And  your  members  etc. :  a  detail  involved  in 
present  yourselves.  Weapons  Of  righteousness  :  a  marked  con- 
trast :  our  hands  and  lips  given  to  God  to  be  used  by  Him  in  His 
righteous  war.  Instead  of  obeying  the  desires  of  our  body,  and 
thus  permitting  sin  to  erect  its  throne  there  and  to  use  our  bodily 
powers  for  its  own  ends,  Paul  bids  us  place  our  whole  personality 
at  the  disposal  of  God,  resolving  that  henceforth  our  hands  shall 
do  His  work,  our  feet  run  on  His  errands,  and  our  lips  speak  His 
message,  in  His  conflict  against  sin.  Notice  here  a  new  view  of 
Christian  duty.     God  bids  us,  not  merely  to  avoid  sin,  but  to  place 


i$2  EXPOSITION   OF  [div.  m 

ourselves  with  all  we  have  and  are  at  His  disposal  for  use  in  the 
tremendous  struggle  now  going  on  between  good  and  evil. 

14.  Encouragement  to  obey  the  foregoing  exhortation.  This 
last  implies  complete  deliverance  from  service  of  sin.  And  Paul 
assures  us,  sin  shall  not  be  your  lord.  Under  law :  governed 
by  God  on  the  principle,  Do  this  and  live,  i.e.  treated  by  Him 
according  to  our  obedience.  Such  was  God's  relation  to  Israel 
under  the  Old  Covenant.  Hence  the  Jews  were  wider  law: 
I  Cor.  ix.  20,  Gal.  iv.  4,  5.  Some  Christians  desired  to  remain 
under  the  same  terms  :  Gal.  iv.  21.  This  momentary  reference  to 
the  Law  prepares  a  way  for  further  teaching  about  it  in  ch.  vii. 
Under  grace  :  under  a  method  of  government  determined  not  by 
mere  justice  but  by  the  undeserved  favour  of  God,  i.e.  under  the 
reign  (ch.  v.  21)  of  grace.  God  makes,  not  our  deserts,  but  His 
own  goodwill  the  standard  of  His  treatment  of  us.  Otherwise  He 
would  never  have  given  His  Son  to  die  for  us,  or  have  brought 
to  bear  upon  us,  while  in  our  sins,  those  influences  (see  ch.  ii.  4) 
which  led  us  to  repentance  and  salvation.  Upon  the  ground  that 
God  will  treat  us,  not  according  to  our  works,  i.e.  according  to  the 
letter  of  the  Law,  but  according  to  His  undeserved  favour,  rest  all 
our  hopes  of  blessing  from  Him. 

In  vv.  11 — 14,  we  have  the  Law  and  the  Gospel  of  the  new  life 
in  Christ,  what  God  claims  from  us  and  what  He  is  ready  to  work 
in  us.  He  claims  that  we  devote  to  Him  and  His  service  our 
whole  personality  and  all  our  bodily  powers.  Incidentally  we  learn 
that  He  who  makes  this  claim  is  engaged  in  tremendous  conflict, 
and  that  He  claims  our  devotion  in  order  that  He  may  use  us 
in  His  righteous  war  against  sin.  Unfortunately  we  are  not  free 
to  render  to  God  the  devotion  He  justly  claims.  For  His  foe 
is  our  lord  :  we  are  the  fettered  slaves  of  sin,  and  therefore  cannot 
serve  God.  Paul  bids  us  look  upon  ourselves  as  if  we  were  dead, 
dead  on  the  cross  of  Christ  and  buried  in  His  grave,  and  thus  free 
from  our  former  bondage  ;  and,  though  dead,  yet  living,  sharing 
the  life  of  the  Risen  One,  a  life  of  unreserved  loyalty  to  God. 

In  obedience  to  this  claim,  we  now  lay,  upon  the  altar  consecrated 
by  the  blood  of  Christ,  ourselves  and  all  our  bodily  powers  ;  and 
we  do  this  in  faith,  relying  upon  the  promise  and  power  of  God 
that  from  this  moment  we  shall  be  free  from  our  old  master  and 
shall  live  by  inward  contact  with  Christ  a  life  like  His.  This 
consecration  and  faith  are  a  higher  counterpart  to  the  repentance 
and  faith  which  arc  the  condition  of  justification. 


sec.  19]  ROMANS  VI.    15—23  183 


SECTION  XIX 

EXPERIENCE  PROVES  HOW  BAD  IS   THE 
SERVICE  OF  SIN 

Ch.  VI.  15—23 

What  the?i?  Let  us  sin  because  we  are  not  under  law  but 
under  grace  t  Be  it  not  so.  16  Know  ye  not  that,  to  whom  ye 
present  yourselves  servants  for  obedience,  his  servants  ye  are, 
of  him  whom  ye  obey,  whether  of  sin  for  death  or  of  obedience 
for  righteousness  f  17  But  thanks  to  God  that  ye  were  servants 
of  sin,  but  ye  obeyed  from  the  heart  the  type  of  teaching  to  which 
ye  were  given  up.  lsAnd,  having  been  made  free  from  sin,  ye 
were  made  servants  to  righteousness.  19  After  the  manner  of 
me?i  I  speak,  because  of  the  weakness  of  your  flesh.  For  just 
as  ye  prese?ited  the  members  of  your  body,  as  servants,  to  un- 
cleanness  and  to  lawlessness,  for  lawlessness,  so  now  present 
the  members  of  your  body,  as  servants,  to  righteousness  for 
sanclifcation.  m  For,  when  ye  were  servants  of  sin,  ye  were  free 
in  regard  of  righteousness.  21  What  fruit  had  ye  at  that  time 
from  the  things  of  which  ye  are  now  ashamed?  For  the  end 
of  those  things  is  death.  n  But  now,  having  been  made  free 
from  sin  and  having  been  made  servants  to  God,  ye  have  your 
fruit,  for  sa?ictificatio?i ;  a?id  the  end,  eternal  life.  n  For  the 
wages  of  sin  is  death :  but  God's  gift  of  grace  is  eternal  life  in 
Christ  fesus  our  Lord. 

The  two  courses  set  before  us  in  v.  13,  Paul  will  now  further 
describe,  and  will  thus  give  good  reasons  why  we  should  refuse 
the  one  and  choose  the  other. 

15.  What  then?  as  in  v.  1.  Does  anyone  say,  Let  US  sin 
because  God  treats  us  not  on  principles  of  strict  law  but  of 
undeserved  grace  ?  This  is  another  objection,  in  addition  to  that 
in  v.  1,  to  the  Gospel.  This  last  reveals  the  favour  of  God  to 
our  race  ;  and,  relying  on  His  favour,  some  have  carelessly  run 
into  sin. 

16.  They  who  thus  sin  know  not  what  they  do.  Present  your- 
selves: thrust  prominently  forward  to  recall  the  same  words  in 


i$4  EXPOSITION  OF  [mv.  til 

v.  13.  The  natural  order  would  be,  Do  ye  not  know  that  ye  are 
servants  of  him  to  whom  ye  present  yourselves  etc.  This  verse 
implies  the  universal  principle  that  if  we  obey  a  man  we  so  far 
make  ourselves  his  servants  and  use  our  powers  to  work  out  his 
purposes.  So  Aristotle,  Nic.  Ethics  bk.  viii.  II.  6:  "The  servant 
(slave)  is  a  living  instrument ;  the  instrument,  a  lifeless  servant." 
Therefore,  before  we  do  the  bidding  of  another,  we  must  inquire 
who  he  is  and  what  are  his  purposes.  Servant,  or  slave:  so 
ch.  i.  1  :  one  who  acts  habitually  at  the  bidding  of  another,  his 
lord  ;  cp.  Mt.  viii.  9 :  a  cognate  verb  in  Rom.  vi.  6.  It  was  the 
common  word  for  Greek  and  Roman  slaves :  hence  the  contrast 
with  "made  free"  in  vv.  18,  20,  22;  cp.  1  Cor.  vii.  21,  22,  xii.  13, 
Gal.  iii.  28,  Eph.  vi.  8,  Col.  iii.  11,  Rev.  vi.  15.  In  contrast  to  a 
freeman,  the  slave  was  compelled  to  do  the  bidding  of  his  lord. 
For  obedience :  purpose  for  which  one  gives  himself  up  to  be. 
a  slave.  This  is  emphasised  by  the  repetition,  whom  ye  obey. 
Whether  of  sin  .  .  .  or  of  obedience:  the  only  alternative. 
That  to  commit  sin  is  to  be  a  slave  of  sin,  Christ  solemnly  asserts 
in  Jno.  viii.  34. 

Death :  not  of  the  body,  which  is  not  a  result  of  our  own  sin, 
but  of  the  whole  man:  so  vv.  21,  23,  ch.  viii.  13,  Rev.  xx.  14; 
cp.  Mt.  x.  28.  It  is  the  "destruction"  of  ch.  ii.  12,  Ph.  iii.  19; 
the  final  penalty  of  sin.  All  sin  tends  inevitably  to  death  :  there- 
fore, in  Paul's  personification,  they  who  commit  sin  may  be  said  to 
surrender  themselves  to  the  abstract  principle  of  sin  in  order  to 
work  out  death.  On  the  other  hand,  obedience,  also  personified, 
tends  always  to  righteousness,  i.e.  to  conformity  with  the  moral 
law.  See  under  ch.  i.  17.  This  verse  implies  that  the  only 
alternative  is  either  to  commit  sin  and  thus  work  out  its  constant 
tendency,  death,  or  to  obey  God  and  thus  act  in  harmony  with 
that  which  the  moral  law  requires. 

17.  Review  of  the  past,  in  the  light  of  v.  16,  and  evoking  thanks 
to  God.  Ye  were  slaves  etc. :  their  former  bondage,  by  its  con- 
trast with  their  present  liberty,  itself  calls  forth  gratitude.  Type  : 
as  in  ch.  v.  14.  Type  of  teaching:  in  outline,  like  the  mark 
(Jno.  xx.  25)  made  by  iron  on  clay.  The  English  word  stamp 
is  used  in  a  similar  way.  Given-up :  as  in  chs.  i.  24,  26,  28,  iv.  25, 
and  especially  Acts  xiv.  26.  These  words  imply  that  the  obedience 
of  the  Roman  Christians  was  submission  to  the  Gospel  in  that  form 
in  which,  by  the  Providence  of  God,  it  had  been  preached  to  them. 
Practically  it  was  the  Gospel  as  preached  to  Gentiles,  (cp.  ch.  i.  5, 
Acts  xvii.  30,)  in  contrast  to  Jewish  perversions  j  but  not  in  contrast 


Sec.  19]  ROMANS  VI.   15—23  i&$ 

to  the  teaching  of  other  apostles.  For  we  cannot  conceive  Paul 
thanking  God  that  the  Romans  heard  the  Gospel  from  men  taught 
by  himself  rather  than  from  the  disciples  of  Peter  or  John.  The 
patriarchs,  and  the  Israelites  under  Moses  and  afterwards  under 
the  prophets,  were  handed  over  to  other  types  of  teaching. 

18.  Further  description  of  the  change.  Being  "dead  to  sin," 
they  were  made  free  from  sin.  Paul  here  assumes  that  his 
readers  have  made  the  reckoning  to  which  in  v.  11  he  exhorted 
them.  Made-servants,  literally  enslaved,  to  righteousness:  cp. 
1  Cor.  vii.  22,  "the  freeman,  having  been  called,  is  a  slave  of 
Christ."  The  whole  context  (see  my  note)  and  the  sustained 
contrast  of  slave  and  freeman  demand  some  such  rendering. 
We  are  not  hired  servants  who  can  leave  their  master's  employ. 
For  we  are  Christ's  by  creation  and  ransom  ;  and  are  therefore 
bound  to  Him  by  a  tie  we  cannot  break.  Yet  we  are  free  :  for 
His  service  is  our  delight.  Servants  to  righteousness:  bound  by 
loyalty  to  Christ  to  do  that  which  the  moral  law  demands. 

19.  After  the  manner  of  men :  cp.  ch.  hi.  5.  It  might  seem 
improper  to  describe  the  servants  of  Christ  by  the  common  term 
for  slaves.  But  Paul  teaches  divine  truth  by  the  words  of  common 
life  ;  and  here  warns  us  to  distinguish  between  the  outward  form 
and  the  underlying  truth.  This  warning  holds  good  for  the  whole 
Bible  :  to  men  God  always  speaks  as  men  do.  Flesh :  see  note 
under  ch.  viii.  11.  Weakness  of  your  flesh  :  inability  to  under- 
stand, arising  from  the  limitations  of  bodily  life,  which  always 
tend  to  warp  our  mental  vision  ;  and  from  the  peculiar  limitations 
of  the  Roman  Christians.  Paul  uses  a  comparison  made  needful 
by  their  only  partial  emancipation  from  the  intellectual  rule  of 
flesh  and  blood. 

Now  follows,  as.  a  reason  for  the  foregoing  warning,  an  ex- 
hortation closely  parallel  to  that  in  v.  13.  Just  as  ...  SO  now: 
the  past  affording  a  pattern,  in  an  opposite  direction,  for  the 
present.  Instead  of  "  weapons,"  as  in  v.  13,  we  have  here  servants, 
or  slaves:  used  as  a  neuter  adjective.  Uncleanness  .  .  .  law- 
lessness :  further  personifications  parallel  to,  and  specifying, 
"sin"  in  v.  16.  They  remind  us  that  sin  defiles,  and  forces  into 
antagonism  to  the  Law,  those  who  obey  it.  For  lawlessness: 
in  order  to  do  that  which  the  Law  forbids  :  parallel  to  "  for 
death"  in  v.  16.  Sin  leads,  first  to  defilement  and  lawlessness, 
and  then  to  death.  To  righteousness :  as  in  v.  18.  Sanctifica- 
tion:  the  act  of  making  holy  :  so  v.  22,  1  Cor.  i.  30,  1  Th.  iv. 
3,  4,  7,  2  Th.  ii.  13,  1  Tim.  ii.  15,  Heb.  xii.  14,  1  Pet-  i.  2.     See 


±86  EXPOSITION   OF  [div.  m 

note  under  ch.  i.  7.  As  claimed  by  God,  all  Christians  are  already 
objectively  holy :  so  ch.  i.  7.  Paul  now  bids  his  readers  to  lay 
their  various  bodily  powers  upon  the  altar  of  God  to  do  His 
work  in  harmony  with  the  moral  law,  in  order  that  thus  they  may 
become  subjectively  holy :  for  sanctification.  Cp.  1  Cor.  vii.  34, 
1  Th.  v.  23. 

20—22.  A  comparison  of  the  two  kinds  of  service,  based  on 
experience.  Free  in  regard  of  righteousness:  if  there  is  any 
bondage  in  doing  right,  they  were  free  from  it.  They  have  there- 
fore given  the  service  of  sin  a  fair  trial.  What  fruit  ?  what  good 
result,  as  an  organic  outworking  of  certain  actions  ?  See  under 
ch.  i.  13.  The  actions  are  past,  but  the  shame  still  remains  :  ye 
are  now  ashamed.  Paul  passes  in  silence  over  the  answer  which 
memory  and  conscience  are  compelled  to  give ;  and  states  the 
reason  why  his  readers  reaped  no  harvest  from  the  fields  of  shame 
in  which  they  toiled.  The  end:  the  final  outworking  in  which 
influences  attain  their  goal :  so  v.  22,  x.  4,  1  Cor.  xv.  24,  2  Cor. 
xi.  15,  Ph.  iii.  19.  Inasmuch  as  influences  which  have  attained 
their  full  result  cease  to  operate — otherwise  they  have  not  attained 
their  full  result — the  word  sometimes  connotes  the  idea  of  cessation. 
So  Lk.  i.  33.  But  the  idea  of  a  goal  attained  is  always  present. 
The  final  outworking  of  those  things  to  which  Paul  refers  is 
death:  as  in  v.  16.  His  readers  gathered  no  fruit  from  their 
former  actions  :  for  they  trod  a  path  whose  end  is  death. 

22.  Their  present  position,  in  joyful  contrast  to  their  former 
fruitless  toil.  Having-been-made-free  .  .  .  having-been-made- 
servants:  solemn  repetition,  from  v.  19.  Ye  have  your  fruit: 
the  good  results  of  your  toil  are  your  abiding  possession  :  cp.  Ph. 
i.  22.  For  sanctification:  as  in  v.  19:  direction  and  tendency 
of  these  good  results.  They  tend  towards  the  devotion  of  our 
powers  to  the  service  of  God.  The  end :  in  conspicuous  antithesis 
to  the  same  words  in  v.  21.  Eternal  life:  see  under  ch.  ii.  7. 
It  recalls  ch.  v.  21.  Notice  in  solemn  contrast,  in  vv.  21,  22, 
the  two  poles  of  N.T.  eschatology  :  death  .  .  .  eternal  life. 

23.  Compact  restatement  of  the  foregoing  contrast.  Wages  : 
so  Lk.  iii.  14,  1  Cor.  ix.  7,  2  Cor.  xi.  8  :  the  common  term  for  the 
pay  and  rations  of  a  soldier,  thus  recalling  v.  13.  They  who  serve 
in  the  army  of  sin  receive  death  in  return  for  their  service.  Gift- 
of-grace:  recalling  the  same  word  in  ch.  v.  15,  16.  Death  is  the 
just  wages  of  sin:  but  eternal  life  is  a  gift  of  the  undeserved 
favour  of  God.    In  Christ  Jesus:  as  in  v.  11.    Eternal  life  is 

ours  in  virtue  of  His  death  and  resurrection,  and  by  vital  union 


sec.  19]  ROMANS  VI.    15—23  187 

with  the  dead  and  risen  One.  Our  Lord :  the  Master  whom  we 
serve.  This  addition  (contrast  v.  1 1 )  recalls  the  idea  of  service, 
and  the  contrast  of  masters,  which  run  through  vv.  12 — 23.  In 
each  case,  the  end  is  in  harmony  with  the  nature  of  the  master 
obeyed. 

The  contrast  of  past  and  present  in  vv.  16 — 23  is  a  very  powerful 
motive  for  avoiding  all  sin,  and  is  therefore  a  complete  answer  to 
the  question  in  v.  15.  To  commit  sin,  is  to  place  our  bodily 
faculties  at  the  disposal  of  an  unseen  power  absolutely  and  actively 
hostile  to  God  and  tending  always  to  death,  a  murderer  from  the 
beginning.  On  the  other  hand,  the  consecration  of  our  faculties  to 
the  service  of  God  produces  for  us  good  and  abiding  results 
culminating  in  eternal  life.  To  commit  sin,  and  thus  to  abandon 
the  service  of  God,  because  God  treats  us,  not  on  principles  of 
mere  justice,  but  with  undeserved  favour,  is  to  destroy  ourselves 
simply  because  we  have  power  to  do  so. 

Chapter  VI.  deals  with  one  subject,  the  believer's  relation  to 
his  former  life  of  sin,  in  answer  to  the  question  of  v.  1.  We  must 
not  continue  in  sin  in  order  to  work  out  the  gracious  purposes  of 
God  :  for  His  purpose  is  that  our  former  life  of  sin  be  buried  in  the 
grave  of  Christ  and  that  we  henceforth  share  His  resurrection  life  : 
vv.  2 — 10.  Paul  then  teaches  how  this  purpose  of  God  may  be 
accomplished  in  us,  viz.  by  reckoning  it  to  be  here  and  now 
achieved  in  us  by  inward  union  with  Christ ;  and  urges  us  to 
claim  the  fulfilment  of  this  purpose:  vv.  11 — 13.  To  this  he 
encourages  us,  in  v.  14,  by  pointing  to  our  altered  relation  to  God  ; 
and  gives,  in  vv.  16 — 23,  a  very  strong  motive  for  unreserved 
consecration  to  the  service  of  God.  The  chapter  concludes  with 
words  almost  the  same  as  those  at  the  end  of  ch.  v.  But  how  vast 
the  progress  we  have  made.  Each  chapter  brings  us  within  view 
of  life  eternal.  But,  as  a  consequence  of  the  reign  of  grace  through 
Christ,  announced  in  ch.  v.,  we  have  now  an  inward  and  vital 
union  with  Him  in  His  death,  burial,  and  resurrection,  resulting  in 
complete  deliverance  from  the  service  of  sin  and  in  a  life  of 
unreserved  devotion  to  God  like  that  of  Christ.  In  ch.  v.,  we  had 
justification,  knowledge  of  God's  love  to  us,  and  a  joyful  hope  of 
glory  :  we  are  now  sharers  of  the  holy  and  immortal  life  of  Christ. 


EXPOSITION  OF  [div.  ill 


SECTION  XX 

THROUGH  CHRIST   WE  DIED   TO   THE  LAW 

Ch.  VII.  i—6 

Or,  are  ye  ignorant,  brethren,  {for  to  men  who  know  law,  I 
speak,)  that  the  Law  is  lord  of  the  man  for  so  long  time  as  he 
lives?  3 For  the  woman  with  a  husband,  to  the  living  husband, 
is  bound  by  law  :  but  if  the  husband  die,  she  is  made  of  no  effect 
from  the  law  of  the  husband.  3  Therefore,  while  the  husband 
lives,  an  adulteress  she  will  be  called  if  she  become  another  man's  : 
but  if  the  husband  die,  she  is  free  from  the  law,  so  as  not  to  be 
an  adulteress,  though  she  have  become  another  ma?is.  4  So  that, 
my  brethren,  also  ye  were  made  dead  to  the  Laiv  through  the  body 
of  Christ  that  ye  might  become  another's,  His  who  was  raised  from 
the  dead,  in  order  that  we  may  bear  fruit  for  God.  5  For  when 
we  were  in  the  flesh,  the  emotions  of  sins,  aroused  through  the 
Law,  were  at  work  in  the  members  of  our  body,  in  order  to  bear 
fruit  for  death.  6  But  now  we  have  been  made  of  no  effect  from 
the  Law,  having  died  to  that  in  which  we  were  held  down,  so 
that  we  may  serve  in  newness  of  Spirit,  and  not  in  oldncss  of 
letter. 

The  argument  of  ch.  vi.  might  to  some  appear  invalid  because  it 
left  out  of  sight  the  Law  and  the  curse  therein  pronounced  against 
all  who  commit  sin.  Our  surrender  to  the  bondage  of  sin  was  a 
just  punishment  of  our  disobedience.  Does  not  God,  by  breaking 
off  fetters  imposed  by  the  Law,  dishonour  the  Law?  This  question 
Paul  will  answer  by  discussing  in  ch.  vii.  the  teaching  of  ch.  vi.  in 
its  bearing  on  the  Law.  It  was  suggested  by  the  words  not  under 
law  in  ch.  vi.  14.  He  will  prove  in  ch.  vii.  1 — 6  that  by  a  strictly 
legal  process  we  have  been  set  free  from  the  Law  which  formerly 
bound  us  to  the  service  of  sin  and  forbad  our  union  with  Christ ; 
in  vv.  7 — 12,  that,  though  freedom  from  the  Law  gives  us  life, 
yet  the  Law  is  not  bad  ;  and  in  vv.  13—25  he  will  show  us  the 
purpose  and  working  of  the  death-bringing  Law,  and  thus  prove 
its  excellence. 

1.  To  men  who  know  law :  to  Jews  and  others  familiar  with 
the  Law  of  Moses,   and   to   Gentiles  familiar  with  the  universal 


sec.  20]  ROMANS  VII.    1—6  189 

principles  underlying  all  law.  This  is  the  new  and  important 
feature  of  ch.  vii.,  as  of  ch.  ii.  12 — 29.  The  Law:  the  divinely- 
given  and  authoritative  Law  of  Moses,  ever  present  in  the  religious 
thought  of  Jews.  But  the  principle  here  asserted  applies  to  every 
authoritative  prescription  of  conduct.  We  therefore  cannot  infer 
from  this  verse  that  Paul's  readers  were  chiefly  Jews.  Is-lord  of: 
as  in  ch.  vi.  9.  So  long  time  as  lie  lives  :  conceding  to  the  Law 
all  it  can  claim,  the  concession  suggesting  a  limitation. 

2.  The  woman  with  a  husband :  a  case  in  point  involving  the 
whole  principle  of  law.  The  emphatic  word  living  suggests  a 
limitation  valid  in  all  law,  and  expressly  stated  in  the  rest  of  the 
verse.  Bound :  a  feature  of  all  law :  it  limits  our  action.  Made- 
of-no-effect  from:  as  in  chs.  iii.  3,  31,  iv.  14,  vi.  6  :  made  practically 
non-existent  in  the  eyes  of  the  Law.  It  is  equivalent  to  free  from 
in  v.  3.  But  if  the  husband  die,  the  woman  goes  beyond  the 
operation  of  the  law  of  the  husband:  i.e.  the  statute  which 
forbids  her  to  marry  another.  For  the  phrase  law  of  see  Lev. 
vi.  9,  14,  etc. 

3.  Fuller  statement  of  the  case  of  a  married  woman,  as  an 
inference  from  the  principle  stated  in  v.  1  :  therefore  etc.  The 
husband  may  be  a  tyrant  and  murderer :  another,  kind  and  good, 
may  wish  to  make  her  his  wife.  Yet,  while  the  husband  lives,  the 
Law  steps  in  and  brands  her  as  an  adulteress  if  she  attempts  to 
escape  from  the  tyrant  by  giving  herself  to  another  man.  But  if 
the  husband  die :  same  words  as  in  v.  2.  By  his  death  she  ceases 
to  be  a  wife  ;  and  passes,  according  to  an  essential  principle  of 
law,  from  under  control  of  the  law  which  forbad  her  second 
marriage.  Death,  without  setting  aside  the  law,  has  made  her 
free  from  it.  The  case  of  the  wife  is  specially  suitable  to  the 
matter  before  us.  For,  in  other  cases,  e.g.  a  man  condemned  to 
imprisonment  for  a  term  of  years,  the  person  set  free  by  death  is 
by  death  removed  from  our  observation.  But  the  widow  is  before 
our  eyes,  living  and  free.  Moreover,  her  case  suggests  an  im- 
portant and  beautiful  metaphor :  cp.  2  Cor.  xi.  2,  Eph.  v.  25 — 27. 

4.  Application  of  the  foregoing  case  to  ourselves :  so  that  also 
ye  etc.  Made-dead  to  the  Law:  placed  beyond  its  control,  as 
though  we  were  dead :  cp.  Gal.  ii.  19,  a  close  parallel.  Through 
the  body  of  Christ :  nailed  to  the  cross.  Through  Christ's  death, 
we  were  set  free  from  the  divine  law  which  condemned  us,  for  our 
sins,  to  be  slaves  of  sin.  That  ye  might  become  another's: 
God's  purpose  in  saving  us  from  bondage  to  sin,  viz.  that  we  might 
be  united  to  Christ,     Inasmuch  as  we  are  saved  by  the  death  of 


190  EXPOSITION  OF  [div.  hi 

Him  to  whom  God  designs  us  to  be  united,  it  is  needful  to  add 
that  He  was  raised  from  the  dead :  cp.  ch.  vi.  4,  5,  9.  Had  He 
not  died,  we  had  not  been  released  :  had  He  not  risen,  he  would 
not  have  become  our  husband.  Bear-fruit  for  God:  practically 
the  same  as  "  fruit  for  sanctification  "  in  ch.  vi.  22.  We  were  united 
to  Christ  that  we  may  live  a  life  producing  good  results,  such  as 
will  advance  the  purposes  of  God. 

To  fill  up  the  comparison,  we  must  consider  ourselves  to  have 
been,  not  merely  the  servant,  but  the  wife,  of  sin.  Our  husband 
was  a  murderer.  But  we  had  chosen  him  for  our  lord :  and  the 
Law  recognised  the  marriage.  God's  original  purpose  was  that  we 
should  be  the  bride  of  His  Son.  But  we  gave  ourselves  to  Sin  ; 
and  the  Law  then  forbad  our  union  with  Christ.  In  ch.  vi.,  how- 
ever, we  have  learnt  that  through  Christ's  death  we  ourselves  are 
dead.  Therefore,  according  to  ch.  vii.  1 — 3,  we  are  legally  free 
from  the  Law  which  forbad  our  marriage  with  Christ.  We  are 
made  free  by  the  death  of  One  to  whom  we  are  so  closely  related 
that  in  the  eyes  of  the  Law  His  death  is  our  death. 

Translated  into  the  language  of  common  life,  this  verse  teaches 
that  through  the  death  of  Christ  is  removed  a  barrier  to  our 
restoration  to  normal  and  blessed  relation  to  Christ  and  to  God 
having  its  foundation  in  the  Law  of  God. 

5.  Reason  why,  "  in  order  to  bear  fruit  for  God,"  we  must  needs 
be  "  made  dead  to  the  Law  ; "  and  a  restatement  of  the  contrast  of 
past  and  present.  In  the  flesh :  the  material  of  our  body  as  the 
environment  in  which  the  spirit  lives,  moves,  and  acts,  an  environ- 
ment controlling  at  that  time  our  entire  action  and  thought.  It  is 
not  so  now.  The  flesh  is  (see  Gal.  ii.  20,  2  Cor.  x.  3)  the  physical, 
but  no  longer  the  moral,  element  of  our  life.  For  although  we  ever 
feel  its  influence,  it  no  longer  controls  us.  The  emotions  of  sins : 
emotions  of  desire  evoked  by  forbidden  objects  in  those  who  yield 
to  their  influence,  and  tending  to  produce  sinful  acts.  They  were 
evoked  by  means  of  the  Law :  strange  words  designed  to  awaken 
surprise  and  to  prompt  the  objection  in  v.  7.  They  will  be 
explained  in  vv.  7 — 11.  When  we  were  in  the  flesh,  these 
emotions  were  at  work  (cp.  2  Cor.  iv.  12,  Eph.  ii.  2,  2  Th.  ii.  7)  in 
onr  members,  the  various  parts  of  our  bodies,  moving  our  lips, 
hands,  and  feet,  to  words,  deeds,  and  ways,  of  sin.  When  the 
body  with  its  appetites  was  the  controlling  element  of  our  life,  it 
was  the  seat  of  emotions  prompting  sin.  In  order  to  bear  fruit 
etc:  tendency  and  purpose  of  these  emotions.  They  made  us 
fruitful ;  but  the  fruit  was  poison.     Of  this,   Paul's  own  earlier 


sec.  20]  ROMANS  VII.    1—6  19  r 

history  was  a  literal  and  sad  example.  For  death:  as  in  ch.  vi. 
16,  21,  23.  Fruit  for  death :  in  awful  contrast  to  "fruit  for  God," 
in  v.  4.  Since  these  emotions,  evoked  by  means  of  the  Law,  were 
at  work  with  such  deadly  intent,  we  must  needs  die  to  the  Law  in 
order  that  we  may  bear  fruit  for  God. 

6.  But  now:  introducing,  as  in  ch.  vi.  22,  the  joyful  contrast 
ever  present  to  Paul's  thought.  Made-of-llO-effect  from  the  Law : 
as  in  v.  2,  which  it  recalls.  Having  died  to  that  in  which  etc. : 
event  which  released  us  from  the  Law  in  which  we  were  held- 
down,  or  held-fast:  same  word  in  ch.  i.  18.  So  that  we  may 
serve :  happy  result  of  our  liberation.  [The  infinitive  with  &<rre 
states  not  objective  fact,  as  does  the  indicative,  but  a  subjective 
view  of  cause  and  effect.]  Serve :  same  word  as  in  v.  25,  ch.  vi,  6  ; 
cognate  to  servants  in  ch.  vi.  16,  17,  19,  20,  and  to  made-servants 
in  vv.  18,  22.  This  family  of  words  is  a  conspicuous  feature  of 
chs.  vi.  6 — vii.  6.  Notice  that  we  are  still  servants  or  slaves,  but 
(ch.  vi.  22)  to  different  masters  and  in  a  new  environment.  New- 
ness of  Spirit :  a  new  order  of  things  of  which  the  characterizing 
feature  is  the  animating  presence  of  the  Spirit  of  God,  in  contrast 
to  an  old  environment  characterized  by  possession  of  a  written 
letter.  Same  contrast  of  Spirit  and  letter  in  ch.  ii.  29 ;  and, 
more  fully  developed,  in  2  Cor.  iii.  3,  6,  where  "  the  Spirit  of  God  " 
is  contrasted  with  the  letters  written  on  the  tables  of  stone.  And 
this  is  probably  the  reference  of  the  word  Spirit  here  and  in 
ch.  ii.  29 :  for  it  is  evidently  a  forerunner  of  "  the  Spirit  of  God  " 
in  ch.  viii.  9,  11,  14.  If  so,  the  letter  must  be  the  written  Law 
of  Moses,  in  possession  of  which  the  Jews  (ch.  ii.  23)  boasted. 
The  new  feature  of  our  present  service  is  that  our  Master  has 
given  us,  not  a  mere  written  word  bidding  us  do  this  or  that, 
but  an  animating  Spirit,  who  opens  our  minds  to  understand  and 
approve  the  will  of  God,  and  enables  us  to  do  it.  This  gift  of 
the  Spirit  makes  our  present  service  altogether  new,  and  our 
former  service  altogether  old. 

The  above  argument  has  less  force  for  us  than  for  Paul's  readers. 
To  any  who  objected  that  the  teaching  of  ch.  vi.  would  set  aside 
the  Law  of  Moses,  it  was  a  complete  reply  to  say  that  the  Law 
claims  jurisdiction  only  over  the  living,  and  that  believers  are 
practically  dead.  But  to  us  God  has  given  a  more  tremendous 
and  far-reaching  law.  To  those  who  reject  it,  the  Gospel  is  itself 
a  condemning  law :  for  they,  who  disbelieve  its  promises  are 
compelled  to  believe  its  threatenings.  And  from  this  law  death 
is  no  deliverance  :  for  its  threatenings  control  the  world  to  come 


192  EXPOSITION   OF  [div.  hi 

Hence  the  argument,  in  the  form  in  which  it  stands  here,  does 
not  meet  our  case. 

But,  underneath  the  Jewish  form  of  this  argument,  lie  great 
and  abiding  principles  of  immense  importance.  It  is  a  reassertion, 
in  another  form,  of  Paul's  exposition,  in  ch.  iii.  26,  of  the  purpose 
for  which  God  gave  Christ  to  die,  viz.  to  harmonize  with  His  own 
justice  the  justification  of  believers.  For,  that  we  are  in  v.  4  said 
to  be  "dead  to  the  Law  through  the  body  of  Christ"  can  only 
mean  that  through  His  death  is  removed  a  barrier  to  salvation 
having  its  foundation  in  the  Law  of  God.  Now  the  Law  is  a 
literary  embodiment  of  the  justice  of  God.  Consequently,  to  say 
that  the  Law  forbad  our  rescue,  is  to  say  that  the  justice  of  God 
forbad  it.  But  Paul  has  taught  that  God  set  forth  Christ  as  a 
propitiation  in  His  blood,  in  order  that  God  may  be  Himself  just 
and  a  justifier  of  Him  that  believes  in  Jesus.  If  so,  through  the 
death  of  Christ  we  are  set  free,  in  harmony  with  the  principle 
of  law,  from  the  law  which  condemned  us  to  be  slaves  of  the 
master  we  had  so  perversely  chosen.  This  important  coincidence 
of  thought,  under  totally  different  phraseology,  confirms  our  in- 
terpretation of  ch.  iii.  26  ;  is  confirmed  by  Gal.  ii.  19,  iii.  13, 
Col.  ii.  14,  and  by  an  interesting  illustration  in  Heb.  ix.  16,  17, 
in  all  which  passages  the  death  of  Christ  is  placed  in  relation  to 
the  Law  ;  and  sheds  important  light  on  the  necessity  and  purpose 
of  the  death  of  Christ.  This  coincidence  is  the  more  important 
because  no  other  N.T.  writer  connects  the  death  of  Christ  with 
the  justice  or  the  law  of  God. 

This  teaching  has  also  experimental  value.  Many  conscientious 
men  feel  that  for  God  to  pardon  their  sins  and  to  smile  upon 
sinners  would  be  to  set  aside  the  eternal  principles  which  underlie 
morality.  And,  because  they  know  that  God  will  not  do  this, 
they  dare  not  believe  His  proclamation  of  pardon.  They  are  in 
the  position  of  a  woman  who  has  made  a  ruinous  marriage  from 
which  now  there  is  no  escape.  But  in  these  verses  we  are 
reminded  that  the  death  of  Christ,  by  revealing  the  inevitable 
connection  of  sin  and  death,  has  satisfied  the  external  moral 
principles  which  forbad  our  pardon  ;  and  that  now,  without  in- 
fringing them,  God  may  and  will  set  us  free. 

Chapters  VI.  1 — VII.  6  describe  the  new  life  in  its  relation  to 
sin,  to  the  Law,  to  Christ,  and  to  God.  It  is  complete  deliverance 
from  sin,  removes  us  legally  from  the  domain  of  the  Law  which 
condemned  us,  unites  us  to  Christ  in  His  death  and  burial  and  in 


sec.  21]  ROMANS   VII.   7—12  193 

His  resurrection  life,  a  life  of  fruitful  devotion  to  God.  Notice 
the  complete  confidence  with  which  Paul  accepts  the  death  and 
resurrection  of  Christ  as  historic  facts,  and  as  essential  factors  in 
God's  purpose  of  salvation,  a  confidence  moulding  his  thought 
and  creating  new  modes  of  thought  and  new  phraseology  peculiar 
to  him.  In  his  theology,  the  events  which  closed  the  life  of  Christ 
on  earth  are  reproduced  in  His  servants.  This  confidence,  in 
(Gal.  i.  13)  a  former  persecutor,  can  be  explained  only  by  the 
reality  of  that  which  he  believed  :  and  no  account  of  Paul's 
teaching  which  does  not  explain  this  remarkable  element  in  it 
can  be  tolerated  for  a  moment. 

Certain   strange  assertions   in   v.    5,   needing  explanation  and 
defence,  will  next  claim  the  apostle's  attention. 


SECTION  XXI 

YET  THE  LA  W  IS  NOT  BAD 

Ch.  VII.  7—12 

What  then  shall  we  say?  Is  the  Law  sin?  Be  it  not  so. 
Nevertheless,  I  had  not  known  sin  except  through  law :  for  I 
should  not  know  desire  except  the  Law  said,  "Thou  shall  not 
desire."  8  But  sin,  having  taken  occasion,  through  the  co?n- 
mandfnent  worked  out  i?i  vie  every  desire.  For  apart  from  law 
sin  is  dead.  9  Moreover,  I  was  alive  apart  fro?n  law  once.  But 
when  the  comma7idment  came,  sin  returned  to  life;  and  I  died. 
10  And  to  me  the  commandment  which  was  for  life,  this  was  found 
to  be  for  death.  ll  For  sin,  having  taken  occasion,  through  the 
commandment  deceived  me  and  through  it  slew  me.  w  So  that 
on  the  one  hand  the  Law  is  holy,  and  the  commandment  holy 
and  just  and  good 

7.  What  then  shall  we  say  ?  What  inference  shall  we  draw  ? 
as  in  chs.  vi.  1,  iv.  I.  The  Law:  of  Moses,  from  which  Paul 
quotes  the  tenth  commandment.  Sin :  an  embodiment  of  sin  ;  cp. 
2  Cor.  v.  21,  Rom.  viii.  7.     In  v.  5,  Paul  gave  as  a  reason  why  we 

*3 


i94  EXPOSITION  OF  [div.  hi 

were  put  to  death  to  the  Law  that  "  through  the  Law  came  the 
emotions  of  sins  "  which  "  were  at  work  "  in  our  bodily  powers  with 
deadly  purpose.  He  now  asks,  Are  we  to  infer  from  this  that  the 
Law  itself  is  essentially  hostile  to  God  ?  and  thus  suggests  a  most 
serious  objection  to  his  foregoing  teaching.  This  inference,  Paul 
meets  with  an  emphatic  negative  ;  and  then  gives  the  correct 
inference.  He  did  not  say,  nor  do  his  words  imply,  that  the  Law 
is  the  voice  of  an  enemy ;  nevertheless,  he  does  say  that,  had 
there  been  no  law  as  an  avenue  of  approach,  there  had  been  no 
sin.  To  this  reply  and  the  following  argument,  Paul  gives  great 
reality  and  force  by  narrating  his  own  experience  :  I  had  not 
known  sin.  That  he  narrates  it  in  proof  of  a  general  principle, 
implies  that  it  is  the  experience  of  all.  The  word  law  does  not 
limit  this  experience  to  Jews  :  for  the  great  principles  of  morality 
which  underlie  all  law  are  written  (see  ch.  ii.  14)  in  the  hearts  of 
all  men.  But  Paul,  writing  as  a  Jew,  has  in  his  mind  the  Law 
in  that  form  in  which  he  received  it,  viz.  the  voice  of  Sinai  and  the 
books  in  which  from  childhood  that  voice  had  spoken  to  him. 
Hence,  as  a  sample  of  the  Law,  he  quotes  the  tenth  commandment. 
To  know  sin,  denotes,  not  as  in  ch.  iii.  20  a  consciousness  of  having 
sinned,  but  that  acquaintance  with  the  nature  and  power  of  sin 
which  is  an  immediate  and  terrible  result  of  committing  sin.  This 
deeper  meaning  is  involved  in  the  further  description  given  in  v.  8. 
In  this  sense,  the  forbidden  tree  was  the  "  tree  of  knowledge  of 
good  and  evil,"  and  Christ  (2  Cor.  v.  21)  "knew  no  sin;"  but 
(Isa.  liii.  3)  He  knew  grief;  and  Paul  knew  (2  Cor.  v.  11)  "the  fear 
of  the  Lord."  Through  law :  recalling  same  words  in  v.  5.  The 
foregoing  statement,  Paul  proves  by  quoting,  as  a  fair  example, 
one  of  the  many  commands  of  the  Law :  thou  shalt  not  desire ; 
word  for  word  (LXX.)  from  Ex.  xx.  17.  Desire:  as  in  chs.  i.  24, 
vi.  12 :  not  necessarily  bad  desire.  The  tenth  commandment 
forbids,  not  all  desire,  but  desire  of  other  men's  goods.  Paul  takes 
for  granted  that  we  know  the  rest  of  the  passage.  That  he  refers 
throughout  w.  7,  8  to  evil  desire,  is  made  clear  by  the  whole 
context.  In  proof  of  the  general  statement  /  had  not  known  sin, 
he  quotes  the  commandment  most  easily  and  frequently  broken, 
the  breach  of  which  leads  to  that  of  all  others.  Had  it  not  been 
for  the  Law,  Paul  would  have  been  a  stranger  even  to  the 
beginnings  of  sin  in  wrong  desire. 

8.  Occasion:  Lk.  xi.  54,  2  Cor.  v.  12,  xi.  12:  a  starting-point, 
the  first  step  in  a  line  of  action.  In  the  tenth  commandment 
(cp.  ch.  xiii.  9)  sin  found  a  starting-point  for  deadly  activity ;  and 


sec.  21]  ROMANS   VII.   7—12  195 

through  it  worked-out  (as  in  chs.  i.  27,  ii.  9,  iv.  15,  v.  3)  in  Paul 
every  kind  of  desire.  Sin  thus  made  itself  known  to  him.  This 
is  what  Paul  meant  in  v.  5  by  "  the  emotions  of  sins  which  were 
through  the  Law."  Notice  the  contrast  of  %uorking-i?i  and  working- 
out  in  vv.  5,  8  :  so  Ph.  ii.  12,  13.  The  one  denotes  inward  activity  ; 
the  other,  actual  result. 

For  apart  etc.:  a  general  principle  proving  the  foregoing. 
Notice  a  further  personification  of  sin.  We  have  seen  it  as  a  king- 
enthroned  in  the  bodies  of  men,  making  unrighteous  war,  using 
men  as  weapons  and  paying  them  wages,  cherishing  and  working 
out  purposes  of  death.  Paul  now  proves  that  only  through  the 
Law  were  sinful  desires  wrought  in  him,  by  saying  that  apart  from 
law  sin  is  dead.  Since  sin  is  here  personified  as  active  and 
powerful,  to  say  that  it  is  dead,  is  to  say  that  it  is  inactive  and 
powerless.  Just  so  a  dead  lion  has  claws  and  sinews,  but  no 
strength  or  activity.  In  Jas.  ii.  17 — 26,  a  dead  faith  is  one  which 
produces  no  results  :  contrast  a  "  living  hope  "  and  "  living  word 
of  God"  in  1  Pet.  i.  3,  23. 

The  principle  here  stated  and  the  argument  built  upon  it  demand 
further  study.  "  Sin  is  lawlessness  : "  1  Jno.  iii.  4.  It  is  doing 
what  God  has  forbidden.  Consequently,  had  not  certain  objects 
been  marked  off  as  forbidden,  there  could  not  have  been  even 
wrong  desire  :  for  all  desires  would  have  been  right.  Therefore, 
but  for  the  Law,  we  should  never  have  known  what  it  is  to  desire 
forbidden  things  ;  nor  have  known  by  experience  the  depraving 
effects  of  such  desires.  There  would  have  been  no  moral  character, 
and  no  sin.  This  we  may  illustrate  from  the  story  of  Paradise. 
If  God  had  given  no  prohibition,  the  tempter  would  have  had  no 
weapon  of  attack  ;  and  our  parents  would  have  been  utterly  beyond 
his  reach.  He  brought  in  his  mouth  a  command  of  God,  and  used 
it  as  a  weapon  of  deception  and  murder,  evoking  first  desire  and 
then  actual  sin.  Only  thus  can  we  conceive  sin  entering  into 
human  life.  In  this  sense,  sin  is  powerless  apart  from  law  ;  and 
all  sinful  emotions  come  through  law.  So  1  Cor.  xv.  56  :  "  The 
power  of  sin  is  the  Law." 

9 — 11.  Further  description  and  fatal  result  of  the  personal 
experience  narrated  in  v.  8.  Paul  says,  Once,  in  a  day  gone  by, 
I  was  alive  or  living,  without  law,  having  no  command  requiring 
obedience.  Then  the  commandment,  the  10th  or  others,  came  : 
at  its  coming  sin  lived-again,  as  a  dead  body  waking  up  into  life  : 
and  I  died.  On  this  event  Paul  makes  the  sad  comment,  the 
commandment  which  was  designed  for  life,  i.e.  to  give  or  maintain 


i96  EXPOSITION  OF  [div.  hi 

life,  this  was  found  by  me  to  be  for  death.  [Notice  the  pre- 
position els,  which  always  denotes  tendency,  denoting  first  purpose, 
as  usually,  and  then  result.  This  different  use  of  the  same 
preposition  in  the  same  short  sentence  is  made  easy  by  the 
personification  of  sin.  For,  if  sin  be  personified,  we  may  speak  of 
its  tendency  as  a  purpose.]  The  commandment  given  in  Paradise 
was  designed  to  save  life  by  guarding  our  parents  from  the  tree  of 
death.  The  Law  of  Moses  had  the  same  purpose  :  Lev.  xviii.  5, 
Dt.  v.  33.  Indeed,  all  that  comes  from  the  Author  of  Life,  is 
designed  to  give  or  maintain  life.  In  those  who  believe,  the  Law 
attains  its  end  by  leading  them  to  Christ :  Gal.  iii.  24. 

Then  follows,  in  v.  II,  a  sad  restatement,  in  almost  the  same 
words,  of  the  great  calamity  stated  in  v.  8.  An  added  detail  is 
that  sin  .  .  .  deceived  me:  so  Gen.  iii.  13.  Same  strong  word 
in  2  Cor.  xi.  3  (cp.  1  Tim.  ii.  14),  in  reference  to  Eve  ;  also 
Rom.  xvi.  18,  1  Cor.  iii.  18.  Sin  kills  by  persuading  that  the 
forbidden  object  is  good  :  so  Gen.  iii.  5.  Slew  me  :  restating  v.  9, 
/  died.  It  is  a  result  of  the  "  desire  "  evoked  by  sin  :  v.  8.  While 
sin  lay  dead  or  dormant,  Paul  was  alive  :  but  at  the  voice  of  the 
Law  it  woke  up  to  life,  and  slew  him. 

We  have  seen,  under  v.  9,  that  to  Paul  sin  was  once  dead  in 
the  sense  of  being  powerless  and  inoperative  ;  and  that  at  the 
coming  of  the  Law  it  sprang  into  life  in  the  sense  that  in  the 
commands  of  the  Law  it  found  a  starting-point  for  activity  and 
effect.  We  now  ask,  In  what  sense  was  Paul  himself  once  alive  or 
living,  apart  from  law,  and  in  what  sense  at  the  coming  of  the  Law 
can  it  be  said  that  he  died?  These  words,  when  applied  to  Paul, 
a  man  capable  of  life  and  death  in  the  fullest  sense,  must  have  a 
meaning  far  deeper  than  they  can  have  when  applied  to  sin, 
a  mere  abstract  principle.  But  this  deeper  meaning  must  be  in 
harmony  with  the  essential  significance  of  the  words  and  with 
Paul's  argument. 

The  sadness  of  vv.  9 — 11  implies  that  the  death  which  Paul 
died  was  a  great  calamity.  It  was  wrought  by  sin  using  the  Law 
as  a  weapon.  Already  in  ch.  vi.  16,  21,  23  we  have  learnt  that 
death  is  a  result  of  sin.  This  can  be  no  other  than  the  "  destruc- 
tion" or  ruin  (see  under  ch.  ii.  12)  which  awaits  sinners  beyond  the 
grave,  destruction  of  body  and  soul.  Now  in  ch.  viii.  10  Paul 
speaks  of  the  body  as  already  dead,  because  already  doomed 
inevitably  to  the  grave  ;  and  in  Eph.  ii.  1,  5,  1  Tim.  v.  6  of  sinners 
as  already  dead  by  means  of  their  sins.  So  1  Jno.  iii.  14.  This 
language  is  easily  explained.     We  constantly  speak  of  that  which 


sec.  21]  ROMANS   VII.    7—12  197 

is  inevitable  as  though  it  had  actually  taken  place  :  for  the  future 
tense  suggests  uncertainty.  The  bad  man  is  not  dying  but  dead. 
For  a  dying  man  may  recover  by  his  own  vital  force,  or  a  doctor 
may  save  him  :  but  no  power  can  save  a  bad  man  from  the  awful 
penalty  of  sin  and  give  him  moral  life  except  that  of  Him  who 
raises  the  dead.  This  language  is  the  more  appropriate  because 
the  sinner  is  in  a  very  real  sense  separated  from  God  the  Source  of 
life,  destitute  of  the  Holy  Spirit  who  is  the  breath  of  the  new  life 
of  the  sons  of  God,  and  is,  like  a  corpse,  in  a  state  of  progressive 
(moral)  corruption. 

In  this  sense,  in  spite  of  the  outward  morality  mentioned  in 
Ph.  iii.  6,  Paul  was  dead  before  (ch.  viii.  2)  "  the  Spirit  of  Life " 
in  Christ  Jesus  made  him  free.  Just  as  Lazarus  could  look  back 
to  a  time  when  his  body  lay  rotting  in  the  grave,  so  Paul  remem- 
bered a  time  when  he  was  in  a  state  which,  but  for  the  life-giving 
power  of  God,  would  have  inevitably  developed  into  eternal  death. 
Of  this  death,  the  Law  was  the  instrument.  For,  had  there  been 
no  prohibition,  Paul  could  not  have  sinned  and  thus  fallen  under 
the  death-penalty  of  sin. 

When  was  Paul  alive,  without  law?  Not  while  he  was  per- 
secuting the  Church  and  thus  fighting  against  God.  For  he  was 
then  (chs.  ii.  12,  vi.  14,  1  Cor.  ix.  20)  in  law  and  under  law:  and 
indisputably  (Eph.  ii.  1 — 5)  he  was  spiritually  dead.  To  say  that 
he  was  then  alive,  is  utterly  alien  from  the  thought  of  Paul  and  of 
the  entire  New  Testament.  But  at  a  still  earlier  day,  in  infancy 
before  the  age  of  responsibility,  he  possessed  a  real  though  im- 
mature life  which  death  of  the  body  could  not  destroy.  However 
deeply  a  man  be  sunk  in  sin,  however  completely  under  its  power 
to-day,  he  can  look  back  to  the  early  dawn  of  memory  and  say, 
In  those  days  God  smiled  on  me,  and  in  the  full  sense  of  the  word 
I  was  alive  :  and  this  is  the  saddest  thought  the  bad  man  can 
have.  But  the  infant  grew  to  boyhood.  Through  his  mother's 
lips,  the  commandment  came  to  him  ;  and  he  learnt  that  God  had 
forbidden  him  to  do  this  and  that.  Now  awoke  to  activity  the 
innate  but  slumbering  power  of  sin.  Following  the  guidance  of 
nature,  like  other  men,  he  fell  under  the  anger  of  God  and  became 
dead  by  means  of  his  trespasses  :  Eph.  ii.  3,  5.  His  death  was  loss 
of  the  life  he  possessed  in  the  days  of  innocence,  was  wrought  by 
sin,  and  by  means  of  the  Law. 

The  above  exposition  is  the  only  one  possible.  For  in  no  sense 
can  a  man  be  called  alive  when  he  is  asleep  in  sin,  or  be  said  to  die 
when  he  wakes  up  to  consciousness  of  his  awful  position.     Nor 


i98  EXPOSITION  OF  [div.  Itl 

could  the  loss  of  such  life,  or  such  moral  awakening,  be  spoken  of 
in  the  tone  of  sadness  which  breathes  in  vv.  9,  11.  For  such 
awakening,  however  painful,  was  not  a  calamity,  but  the  dawn  of  a 
new  life. 

On  the  other  hand,  the  metaphorical  language  used  here  and 
in  Eph.  ii.  1  —  5  must  be  interpreted  with  utmost  caution.  The 
mortality  of  infancy  reminds  us  that  by  birth  we  are  in  some 
measure  heirs  of  the  penalty  of  Adam's  sin  :  and  in  Eph.  ii.  3, 
Jno.  iii.  6  we  find  an  inborn  defect  leading  to  actual  sin  and  making 
needful  a  new  birth.  The  passage  before  us  is  simply  a  pathetic 
picture,  in  the  vivid  thought  of  Paul,  of  a  part  of  his  own  experience. 

That  the  term  alive  is  never  elsewhere  in  the  N.T.  applied  to 
infants,  is  no  serious  objection  to  the  above  exposition.  For  we 
read  very  little  about  their  spiritual  position.  The  sacred  volume 
does  not  gratify  our  curiosity  in  this  direction.  But  the  term  life 
is  frequently  used  to  describe  those  on  whom  God  smiles ;  and 
our  Lord's  reception  of  little  children  proves  that  God  smiles  on 
them.  Nor  is  this  exposition  inconsistent  with  the  probably  greater 
prevalence  of  sin  among  the  Gentiles  than  among  the  Jews.  For 
the  Gentiles  have  the  law  written  in  every  man's  heart.  Moreover, 
the  fuller  revelation  of  God  to  Israel  evoked  a  spiritual  life,  which 
finds  expression  in  the  Psalms,  far  above  the  highest  spiritual  life 
of  the  Gentiles,  and  which  could  not  but  bear  fruit  in  a  higher 
morality. 

Verse  5  has  now  been  explained  and  proved,  and  the  Law  has 
been  vindicated.  It  is  merely  a  weapon  with  which  sin  slew  Paul. 
But  we  do  not  blame  a  sword  because  in  the  hands  of  an  enemy  it 
has  slain  the  man  for  whose  defence  it  was  made.  His  death  only 
reveals  the  strength  of  the  foe  who  tore  it  from  his  grasp  and  used 
it  for  his  destruction.  Take  an  illustration.  A  man  is  condemned 
for  murder.  The  law  against  murder  was  designed  to  save  his 
life,  by  keeping  others  from  killing  him.  It  will  now  destroy  his 
life.  But  this  is  no  proof  that  the  law  is  bad,  or  that  it  was 
enacted  by  an  enemy  :  it  proves  only  the  strength  of  the  evil 
disposition  which,  in  spite  of  the  law,  drove  the  man  to  murder 
and  to  the  gallows.  Similarly  Paul's  case  is  inexpressibly  sad  ; 
but  the  fault  is  not  with  the  Law,  but  with  sin.  Thus,  while 
explaining  and  justifying  v.  5,  Paul  has  really  cleared  the  Law 
from  a  charge  which  that  verse  seemed  to  bring  against  it,  and  his 
own  teaching  from  the  charge  of  antagonism  to  the  Law  of  God. 

12.  So  that  etc. :  result  of  the  foregoing  argument.  [The 
particle  piv  without  ftc  following   indicates   that  the  sentence  is 


sec.  22]  ROMANS  VII.    13—25  199 

broken  off,  like  ch.  v.  1 2,  and  that  only  a  preliminary  part  of  the 
result  is  here  stated.  The  remainder  we  shall  find  in  v.  13.]  Paul 
has  not  actually  proved  that  the  Law  is  holy ;  but  has  shown  that 
v.  5  does  not  imply  that  it  is  unholy.  The  Law  . . .  the  command- 
ment :  recalling  w.  7,  8.  Holy :  cp.  ch.  i.  2  :  in  definite  relation 
to  God  and  tending  to  work  out  His  purposes.  Commandment : 
the  10th,  quoted  in  v.  7.  It  is  a  specification  of  that  part  of  the 
Law  which  actually  slew  Paul.  He  therefore  lingers  over  it,  and 
expounds  what  is  implied  in  its  being  holy.  Righteous :  in 
harmony  with  the  essential  principles  of  right  and  wrong.  Good : 
beneficial  in  its  working.  Such  is  whatever  is  holy,  i.e.  belonging 
to  God.  The  word  good  sounds  so  strange  to  one  to  whom  the 
Law  has  been  the  means  of  death  that  at  this  point  Paul  breaks  off 
and  asks  a  question  which  will  become  a  starting-point  for  other 
teaching.  In  the  answer  to  this  question,  he  will  state  more  fully 
the  result  of  the  foregoing  argument. 


SECTION  XXII 

THE  LAW  REVEALS   THE  BADNESS  AND  POWER 

OF  SIN 

Ch.  VII.  13—25 

The  good  thing  then,  did  it  to  me  become  death  ?  Be  it  not 
so.  Bat  sin  did;  in  order  that  it  might  be  seen  to  be  sin,  through 
the  good  thing  working  oat  for  me  death,  in  order  that  sin  might 
become  beyond  measure  a  simier  through  the  commandment.  14  For 
we  know  that  the  Law  is  spiritual :  but  I  am  a  man  of  flesh,  sold 
under  sin.  ,5  For  what  I  am  working  out,  I  do  not  know  :  for 
not  what  I  wish,  this  I  practise,  but  what  I  hate,  this  I  do.  l6But 
if  what  I  do  not  wish,  this  I  do,  I  agree  with  the  Law  that  it 
is  good.  17  And  now  no  longer  do  I  work  it  out,  but  sin  dwelling 
in  me.  lsFor  I  know  that  there  does  not  dwell  in  me,  that  is, 
in  my  flesh,  a  good  thing.     For  to  wish  is  present  to  me,  but  to 


206  EXPOSITION  OF  [div.  in 

work  out  the  good  is  not.  19  For  not  what  I  wish  I  do,  a  good 
thing,  but  what  I  do  not  wish,  a?i  evil  thing,  this  I  practise.  20  But 
if  what  I  do  not  wish,  this  I  do,  no  longer  do  I  work  it  out,  but 
sin  dwelling  in  me.  21  /  find  therefore  that  to  me  who  wish  for 
the  Law,  to  do  the  good,  that  to  me  the  evil  is  present.  23  For 
I  take  pleasure  with  the  Law  of  God  according  to  the  inward 
ma?i :  n  but  I  see  another  law  in  the  members  of  my  body  carrying 
on  war  against  the  law  of  my  mind  and  taking  me  captive  to 
the  law  of  sift  which  is  in  the  members  of  my  body.  24  Calamity- 
stricken  ma?i  that  /  am  !  who  will  rescue  me  from  the  body  of 
this  death  t  25  Thanks  to  God,  through  Jesus  Christ  our  I^ord. 
Therefore  I  myself  with  the  mind  serve  the  Law  of  God,  but 
with  the  flesh  a  law  of  sin. 

13.  The  good  thing  then  etc. :  question  prompted  by  the 
foregoing  word  good,  so  incongruous  to  the  sad  experience  just 
narrated.  Paul  asks,  after  asserting  that  the  Law  is  good,  Am 
I  to  infer  that  this  good  thing  has  become  to  me  death  ?  This 
was  so  to  the  man  condemned  to  death  under  the  law  against 
murder  :  see  p.  198.  But  for  himself  Paul  denies  it,  and  goes 
on  to  state  the  actual  case.  But  sin:  a  subject  without  a 
predicate,  which  must  be  supplied  from  the  context,  followed  by 
a  nearer,  and  then  an  ultimate,  purpose.  In  these  purposes,  we 
find  evidently  the  chief  matter  of  this  verse,  viz.  the  purpose 
for  which  the  Law,  the  good  thing,  was  given.  It  is  true,  as 
Paul  stated  in  v.  10,  that  the  Law,  which  he  has  just  declared 
to  be  good,  had  become  to  him  a  means  of  death.  But  this  is 
not  the  whole  case  :  for  in  that  death  there  was  a  further  purpose, 
and  this  purpose  changes  completely  the  whole  aspect  of  the 
sad  calamity  which  befell  Paul.  This  will  appear  as  the  argument 
proceeds. 

The  above-described  calamity  happened  in  order  that  sin 
might  be  seen  to  be  sin:  i.e.  in  order  that  its  real  character 
might  be  manifested.  Through  the  good  thing,  to  me  working 
out  death:  mode  of  this  manifestation.  Work i fig- ou t :  bringing 
about  results,  as  in  v.  8  :  so  vv.  15,  17,  18,  20.  In  order  that 
beyond  measure  etc. :  a  further  purpose,  or  further  description 
of  the  foregoing  purpose.  The  abstract  principle  of  sin  becomes 
beyond  measure  a  sinner  by  working  out  more  and  still  more 
deadly  consequences.    That  these  are  brought  about  through  the 


sec.  22]  ROMANS   VII.    13—25  261 

commandment,  itself  good,  reveals  the  tremendous  and  evil  power 
of  sift.  The  word  sinner  keeps  up  the  personification  of  sin. 
Notice  its  conspicuous  prominence  in  this  verse. 

We  have  here  another  account,  in  addition  to  those  in  chs.  iii.  19, 
v.  20,  of  the  purpose  of  the  Law.  Each  statement  illustrates  the 
others.  The  Law  was  a  result  of  Adam's  sin,  and  came  in  order 
that  it  might  be  multiplied  into  the  many  sins  of  his  children, 
in  order  that  thus  the  real  nature  of  sin  might  appear.  Con- 
sequently Paul's  death  was  due  ultimately,  not  to  the  Law,  but 
to  sin.  A  still  further  purpose  of  the  Law  is  stated  in  Gal.  iii.  24  : 
"that  we  may  be  justified  by  faith."     But  this  is  not  yet  in  view. 

14.  A  conspicuous  change  from  past  to  present.  In  order  to 
explain  a  bygone  event  in  his  own  experience,  Paul  now  describes 
the  constitution  of  the  Law,  and  of  himself;  and  his  own 
bondage  to  sin.  Whether  vv.  14 — 24,  which  evidently  describe 
the  same  experience,  describe  Paul's  state  while  writing  this 
letter,  we  will  consider  later. 

We  know:  as  in  chs.  ii.  2,  iii.  19,  calling  attention  to  what  even 
Paul's  opponents  admit.  Spiritual:  as  in  ch.  i.  11  :  pertaining 
to  the  Spirit  of  God,  who  is  frequently  contrasted  with  the  flesh  : 
see  ch.  viii.  4 — 9.  The  Law  expresses  the  mind  of  the  Holy 
Spirit.  Man-of-flesh,  or  fleshen :  same  word  in  1  Cor.  iii.  1, 
2  Cor.  iii.  3,  Heb.  vii.  7,  and  (lxx.)  2  Chr.  xxxii.  8,  Ezek.  xxxvi.  26. 
See  note  under  ch.  viii.  1 1.  Paul's  entire  personality  was  dominated 
by  his  material  side.  Sold :  recalling  a  slave -market,  and  thus 
giving  vividness  to  the  picture.  Under  sin :  as  in  ch.  iii.  9 :  the 
slave-master  in  whose  power  Paul  now  legally  is.  Cp.  1  Kgs. 
xxi.  20,  25,  Isa.  1.  1.  Notice  the  practical  result  of  being,  while 
the  Law  is  spiritual,  a  man  of  flesh.  The  flesh  is  not  bad :  for 
it  is  a  creature  of  God.  But  it  is  the  lower  side  of  man's  nature, 
where  sin  erects  its  throne  and  whence  it  rules  the  man.  Con- 
sequently one  who  is  under  control  of  his  own  body  is  a  sold 
slave  of  sin.  He  therefore  cannot  (ch.  viii.  7,  8)  obey  a  law 
expressing  the  mind  of  the  Spirit  of  God,  who  is  utterly  adverse 
(see  Gal.  v.  17)  to  the  rule  of  the  body.  The  only  possible 
immediate  consequence  of  the  gift  of  such  a  law  to  a  man  of 
flesh  is  a  revelation  of  his  bondage.  And  this  inevitable  con- 
sequence is  in  v.  13  described  as  the  purpose  of  the  sad  experience 
described  in  v.  II. 

15—17.  Further  description  of  the  bondage  of  the  man  of  flesh. 
Work  out:  achieve  results,  as  in  v.  13.  Like  other  servants, 
Paul  does  not  understand  the  results  he  is  working  out.    That 


202  EXPOSITION  OF  [div.  ill 

a  soldier  on  the  field  marches  and  counter-marches  he  knows 
not  why,  and  actually  achieves  results  beyond  his  thought,  proves 
that  he  is  a  servant  working  out  the  purposes  of  another.  Just 
so,  all  sinners  know  not  what  they  do  :  Lk.  xxiii.  34.  This 
ignorance  Paul  accounts  for  by  saying  that  his  action  is  not 
determined  by,  but  runs  counter  to,  his  own  wish.  This  is  a 
mark,  not  only  of  service,  but  of  compulsory  and  distasteful 
service.  Then  follows,  in  v.  16,  an  inference  from  this  distasteful 
service,  viz.  that  Paul  agrees  with  the  Law  and  recognises  that 
it  is  good;  and  in  v.  17  another  inference,  viz.  that  Paul  is  not 
the  author  of  his  own  actions,  but  that  they  are  wrought  out  by 
another  dwelling  in  him.  This  stranger  who  has  seized  the 
helm  of  Paul's  ship,  he  calls  sin. 

18—20.  Proof  of  the  correctness  of  the  name  just  given  to  the 
stranger  dwelling  in  Paul,  completing  the  proof  that  he  is  {v.  14) 
a  sold  slave  of  sin.  I  know :  a  secret  of  Paul's  own  heart : 
contrast  "we  know"  in  v.  14.  That  is,  in  my  flesh:  limiting 
the  above  denial  to  the  outer  and  material  side  of  his  nature. 
In  that  side  which  is  nearest  to  the  world  around,  and  through 
which  actions  are  wrought,  there  dwells  a  foreign  element ;  and 
Paul  knows  that  it  is  not  good.  The  proof  is  that  in  him  is 
desire  but  no  realisation.  From  this  he  infers  that  his  flesh,  the 
medium  through  which  desire  passes  into  action,  is  occupied  by 
an  enemy.  And,  since  that  which  he  desires  and  cannot  do  is 
good,  and  that  which  he  does  not  desire  yet  does  is  evil,  he 
infers  with  sad  certainty  that  this  enemy  is  sin.  The  words 
good  and  evil  in  v.  19  note  the  progress  in  argument  since  v.  15, 
where  Paul  merely  asserts  the  contrast  between  his  desires  and 
actions,  without  any  moral  judgment  on  them.  After  thus  identify- 
ing the  enemy  who  is  the  real  author  of  his  actions,  Paul  restates, 
in  v.  20,  word  for  word,  the  inference  stated  in  v.  17. 

21.  Compact  summing  up  of  the  main  statement  in  vv.  1 5 — 20. 

[The  grammatical  construction  of  v.  21  is  most  difficult.  The 
chief  difficulty  is  the  construction  of  rbv  vo\iov.  If  we  were  to  leave 
out  these  words,  we  could  take  rw  $e\oim  «/uol  noulv  to  kq\6u  in 
apposition  to  the  second  cjpet,  thrust  forward  out  of  its  place  in 
order  to  emphasise  Paul's  desire  to  do  good  even  while  evil  is 
present.  We  could  then  render,  /  find  therefore,  to  me  who  desire 
to  do  the  good,  that  to  me  the  evil  is  present.  But  we  must  do 
something  with  rbv  vopov,  the  Law,  thrust  in  between  evplaKoo  and 
tw  6i\ovTi.  This  term  is,  in  vv.  7,  14,  16,  undoubtedly  equivalent 
to  the  Law  of  God  in  vv.  22,  25  :  and  this  is  the  ordinary  meaning 


S£c.  22]  ROMANS  VII.    13—25  203 

throughout  Paul's  epistles.  It  is  the  meaning  at  once  suggested 
by  the  same  term  in  v.  21.     On  the  other  hand,  we  read  in  v.  23  of 

(mother  law  and  of  the  law  of  sift ;  but  here  the  new  meaning  is 
plainly  stated.  In  v.  21,  we  must  retain  the  ordinary  meaning 
unless  we  have  strong  reason  to  the  contrary.  Dr.  Sanday  renders, 
"I  find  therefore  this  law — if  it  may  be  so  called— this  stern 
necessity  laid  upon  me  from  without,  that  much  as  I  wish  to  do 
what  is  good,  the  evil  lies  at  my  door."  But  he  gives  no  example 
of  any  such  use  of  this  common  term.  An  easier  exposition  is  to 
retain  its  common  use,  and  to  take  the  accusative  top  v6\iov  as 
governed,  not  by  evpio-Kea  foregoing,  but  by  rw  3e\ovri  following, 
and  ■noulv  to  koKov  as  epexegetic  giving  the  purpose  for  which 
Paul  desires  the  Law.  Thus  interpreted,  the  accusative  is  put 
before  the  governing  verb  for  emphasis,  just  as  for  emphasis  t«3 

tWovri  (fun  is  pushed  forward.  This  exposition  gives  to  the  term 
the  Law  its  ordinary  meaning ;  and  explains  its  conspicuous 
insertion  here,  viz.  in  order  to  reassert  Paul's  desire  to  obey  the 
Law  even  while  actually  breaking  it,  recalling  a  similar  assertion 
in  v.  16  and  preparing  a  way  for  a  stronger  assertion  in  v.  22. 
Elsewhere  in  N.T.  the  word  6i\a>  is  almost  always  followed  by  an 
infinitive.  But  an  accusative  follows  it  in  vv.  15,  16,  19,  20:  and 
this  conspicuous  construction  prepares  a  way  for  the  same  in  v.  21. 
Cp.  2  Cor.  xi.  12  :  ratv  BcXovtcov  dcfjopfxrjv.] 

I  find :  by  daily  experience.  Who  wish-for  the  Law :  whose 
desires  go  after  God's  commands.  So  v.  16,  "I  agree  with  the 
Law:"  contrast  Isa.  v.  24,  LXX.,  "they  did  not  wish-for  the  Law 
of  the  Lord."  To  do  the  good :  purpose  of  Paul's  wish  for  the  Law. 
To  me  ...  to  me :  emphatic  repetition,  calling  attention  to  Paul's 
own  sad  case.    The  evil  is  present :  he  commits  sin. 

22,  23.  Summary  of  the  proofs  of  the  inference  compactly  stated 
in  v.  21.  Take-pleasnre-with :  recalling,  but  rather  stronger 
than,  "  I-agree-with"  in  v.  16.  It  personifies  the  Law  of  God  as 
taking  delight  in  that  which  is  good,  and  asserts  that  Paul  shares 
that  delight.  The  inward  man :  the  inner  and  higher  element  in 
man  which  is  farthest  from  the  world  around.  Same  words  in 
2  Cor.  iv.  16,  for  the  inner  self  which  in  contrast  to  the  perishing 
body  is  being  renewed  day  by  day  ;  and  in  Eph.  iii.  16,  where 
it  is  the  recipient  of  the  inworking  power  of  God.  Compare 
1  Pet.  iii.  4,  "  the  hidden  man  of  the  heart,"  and  Plato,  Republic 
p.  589^,  "when  the  inner  man  shall  have  most  control  over  the 
man."  To  this  inward  side  of  his  being,  Paul  limits  the  foregoing 
assertion  :  /  take  pleasure  .  .  .  according  to  the  inward  man.    Jus 


204  EXPOSITION  OF  [div.  hi 

so  he  limited  the  assertion  in  v.  18  to  his  outward  and  material 
side. 

23.  Terrible  descriptive  exposition  of  "to  me  the  evil  is  present" 
in  v.  21.  I  see:  result  of  Paul's  self-contemplation,  parallel  to 
"I  find  in"  v.  21.  Another  law:  another  authority  prescribing 
conduct,  and  having  its  seat  in  the  members  of  my  body.  As 
in  v.  5,  and  ch.  vi.  12,  sin  is  here  said  to  have  its  seat  of  authority 
in  the  body.  Carrying-on-war-against :  vivid  picture  of  inward 
conflict.  The  law  of  my  mind :  the  Law  of  God  as  apprehended 
and  approved  by  Paul's  own  intelligence.  Sin  puts  forth  its  utmost 
power  in  order  to  overturn  in  Paul  an  authority  which  has  gained 
his  highest  respect.  Taking  me  captive :  result  of  the  war  which 
sin  is  waging  within  Paul.  Me :  without  limitation.  Paul's  entire 
personality  is  captured  :  his  body,  through  which  thought  passes  into 
action,  is  occupied  by  the  enemy  ;  and  his  mind  is  prevented  from 
working  out  its  will.  The  law  of  sin :  fuller  description  of  the  other 
law.  It  is  justified  by  the  antagonism  of  this  other  law  to  the  law 
of  Paul's  mind.  Which  is  in  my  members :  emphatic  repetition 
of  the  locality  of  this  alien  law  which  is  taking  Paul  captive. 

Such,  as  he  contemplates  it,  is  Paul's  awful  position.  He  sees  a 
foe  not  only  in  his  country  and  his  home  but  in  his  own  body. 
The  struggle  with  the  invader  continues  :  but  resistance  is  vain. 
By  force  the  stranger  imposes  his  own  laws  :  and  Paul  finds  him- 
self a  prisoner  in  his  own  body.  He  is  a  slave  :  his  master  is  his 
greatest  enemy  :  and  his  enemy  dwells  in  his  own  breast. 

24.  A  cry  for  deliverance,  evoked  by  Paul's  view  of  his  awful 
position.  Calamity- stricken :  as  in  Rev.  iii.  17,  cognate  word  in 
Rom.  iii.  16,  Jas.  v.  1  ;  frequent  in  Greek  tragedy.  It  describes 
not  a  man's  state  of  mind,  but  his  circumstances.  Body:  recalling 
my  members  twice  in  v.  23,  and  in  v.  5.  Death  :  of  body  and  soul, 
the  awful  punishment  of  sin,  as  in  w.  5,  10,  13,  ch.  vi.  16,  21,  23. 
The  sinner's  own  body  is  to  him  (ch.  vi.  6)  a  body  of  sin  and  a 
body  of  death.  For  through  its  appetites,  which  control  him,  it 
drags  him  along  a  path  of  sin  leading  to  death.  Paul  cries  for 
deliverance  ;  not  from  a  foe  before  his  eyes,  not  from  a  prison  of 
granite  or  bars  of  iron,  but  from  his  own  body,  by  means  of  which 
his  enemy  compels  him  to  sin  and  holds  him  in  bondage.  But 
we  need  not  conceive  him  to  desire  death  :  for  this  would  not 
save  him.  From  the  tyranny  of  his  own  body,  from  a  life  of 
obedience  to  (ch.  vi.  12)  its  desires,  he  cries  to  be  set  free.  This 
cry  of  helpless  anguish,  even  more  than  the  picture  of  his  captivity, 
reveals  his  terrible  position. 


sec.  22]  ROMANS  VII.    13—25  205 

25.  The  cry  is  heard.  In  the  moment  of  deepest  darkness,  a 
light  shines  forth,  and  sorrow  is  turned  into  joy.  The  cry  of 
anguish  is  lost  in  a  triumphant  and  grateful  shout  of  thanks  to 
God  through  Jesus  Christ :  so  ch.  i.  8.  This  implies  deliverance, 
of  which  we  shall  hear  more  in  ch.  viii.  2. 

Therefore  etc.:  a  recapitulating  inference  from  w.  14 — 24. 
I  myself:  very  emphatic,  recalling  conspicuously  Paul's  own 
personality  which  has  been  before  us  from  v.  7.  Looked  at  in 
himself,  Paul's  allegiance  is  divided.  In  his  mi?id,  which  acknow- 
ledges the  claims  and  goodness  of  the  Law,  Paul  bows  before  the 
rule  of  God:  in  K\s  flesh,  the  medium  through  which  actions  are 
performed,  he  does  the  bidding  of  God's  enemy.  With  the  mind  : 
recalling  Paul's  mental  agreement  with  the  Law,  in  vv.  16,  21,  22. 
With  the  flesh:  Paul's  hands  and  feet,  which  actually  do  the 
bidding  of  sin. 

Review.  Paul  asked  in  v.  13  whether,  so  far  as  he  is  con- 
cerned, the  gift  of  the  Law  had  been  a  fatal  failure.  It  would  be 
so,  if  vv.  7 — 12  were  the  whole  case.  But  Paul  answers  his 
own  question  with  an  emphatic  negative  ;  and  says  that  his  death 
by  means  of  the  Law  was  itself  a  divinely-chosen  means  to  reveal 
the  nature  of  sin.  In  vv.  14 — 25,  we  see  this  purpose  accomplished. 
As  we  watch  Paul  struggling  helplessly  against  his  foe,  and  see  the 
foe  planting  himself  in  his  body  and  making  it  a  prison,  as  we  hear 
his  cry  for  deliverance  from  bondage  to  his  own  body,  we  learn 
as  we  never  learnt  before  what  sin  is.  We  learn  this,  not  as  in 
vv.  7 — 11  from  Paul's  sad  death  by  means  of  the  Law,  but  from 
the  abiding  state  of  bondage  which  followed  his  death,  i.e.  from 
the  continuous  working  of  sin  in  one  whom  it  has  already  slain. 

This  revelation  of  sin  was  made  by  means  of  the  Law.  Had 
there  been  no  Law,  whatever  men  did  would  have  been  attributed 
to  their  ignorance  and  folly.  It  would  have  been  thought  that 
nothing  more  was  needed  than  divine  teaching  supported  by  the 
thunders  of  Sinai.  This  illusion  has  been  dispelled.  The  thundei 
of  Sinai  have  uttered  their  voice  ;  but  in  vain.  Yet  not  in  vain. 
By  evoking  the  approbation  of  that  in  Paul  which  is  noblest,  and 
by  prompting  vain  efforts  after  obedience,  the  Law  has  proved  that 
Paul  is  a  captive  in  the  hands  of  an  enemy  against  whom  there  is 
no  rising  up.  By  means  of  the  Law,  Paul  has  learnt  that  he  needs, 
not  merely  a  guide  to  show  him  the  way,  but  a  Saviour  to  rescue 
him  from  the  grasp  of  one  stronger  than  himself. 

This  lesson  is  all  that  can  come  from  the  gift  of  {v.  14)  a  law 
dictated  by  the  Spirit  of  God  to  a  born  slave  of  sin.    We  therefore 


206  EXPOSITION  OF  [div.  m 

infer  that  in  order  to  teach  this  lesson  the  Law  was  given  and 
sin  was  permitted  to  use  it  as  a  weapon  of  death.  Thus  Paul 
has  virtually  proved  his  statement  in  v.  13.  Compare  carefully 
Gal.  iii.  22 — 24.  Under  ch.  viii.  4,  I  shall  review  briefly  the  purpose 
and  working  of  the  Law. 

Paul  has  now  justified,  by  an  experimental  proof  of  its  working, 
the  description  of  the  Law  given  in  v.  12.  He  has  proved  that  it 
is  good,  not  merely  in  (v.  10)  its  purpose,  but  in  its  actual  result  : 
for  it  has  evoked  from  him  thanks  to  God  through  Christ.  It  has 
been  admitted  to  be  righteous,  even  by  the  conscience  of  a  man 
who  breaks  it :  and  it  is  holy;  for  we  have  seen  it  working  out  the 
purposes  of  God. 

We  now  ask,  do  vv.  14 — 25  describe  a  justified  man,  or  one 
still  unforgiven  ?  The  latter  view  was  held  by  Origen,  the 
earliest  Christian  commentator,  and  by  the  Greek  fathers  generally  : 
the  former,  by  Augustine  and  the  Latin  fathers  generally.  It  was 
received  in  the  West  during  the  middle  ages,  and  by  the  Re- 
formers ;  and  has  been  held  in  our  day  by  most  who  have  accepted 
Calvin's  teaching  on  predestination.  Among  those  who  reject  this 
teaching,  the  view  of  the  Greek  fathers  prevails.  It  is  worthy  of 
note  that  this  is  the  earlier  opinion,  and  was  accepted  by  nearly 
all  who  spoke  as  their  mother-tongue  the  language  in  which  this 
epistle  was  written. 

That  in  w.  14 — 25  Paul  describes  his  own  experience  before 
justification,  I  hold  for  the  following  reasons. 

In  vv.  9— 11  we  saw  a  great  and  sad  change  take  place  in  Paul, 
a  change  from  life  to  death.  This  change  is  described  in  order 
to  explain  the  condition  described  in  v.  5.  But  in  v.  6,  as  in 
chs.  vi.  22,  viii.  2,  Eph.  ii.  5,  6,  and  elsewhere,  we  read  of  a 
subsequent  change,  as  glorious  as  the  earlier  one  was  sad,  wrought 
in  Paul  and  his  readers  by  the  power  of  God,  a  transition  from 
bondage  to  liberty,  from  death  to  life.  Paul  is  now  dead  to  sin, 
set  free  from  its  service,  and  dead  to  ^the  Law  which  formerly 
bound  him  to  a  cruel  master.  The  second  change  must  be  located 
between  v.  13,  which  gives  the  purpose  of  the  first  change,  and 
ch.  viii.  1,  2,  which  describes  the  state  of  those  who  enjoy  the 
second.  And,  since  vv.  14 — 25  deal  evidently  with  one  subject, 
we  must  put  the  second  change  either  between  vv.  13  and  14  or 
between  v.  25  and  ch.  viii.  1.  Now  between  vv.  13  and  14  we 
have  no  hint  of  a  change  :  indeed,  v.  14  explains  v.  13,  and  there- 
fore cannot  be  separated  from  it  by  an  event  which  completely 
changed  Paul's  position,     But  in  ch.  viii.  1  the  change  takes  place 


sec.  22]  ROMANS   VII.    13—25  207 

before  our  eyes,  and  is  written  in  characters  which  no  one  can 
misunderstand.  The  words  "  made  me  free  from  the  law  of  sin  " 
proclaim  in  clearest  language  that  the  bondage  of  ch.  vii.  23,  25 
has  passed  away. 

Again,  w.  14 — 25  absolutely  contradict  all  that  Paul  and  the 
N.T.  writers  say  about  themselves  and  the  Christian  life.  He 
here  calls  himself  a  slave  of  sin,  and  groans  beneath  its  bondage, 
a  calamity-stricken  man.  Contrast  this  with  Gal.  ii.  20,  "  I  live, 
no  longer  I,  but  Christ  lives  in  me  ;"  and  with  1  Jno.  iii.  14,  "we 
know  that  we  are  passed  out  of  death  into  life."  If  the  words  before 
us  refer  to  a  justified  man,  they  stand  absolutely  alone  in  the  entire 
New  Testament. 

It  has  been  objected  that  the  language  of  vv.  14 — 25  is  inapplic- 
able to  men  not  yet  justified.  But  we  find  similar  language  in  the 
lips  of  Greek  and  Roman  pagans.  Compare  Seneca's  Letters 
no.  52  :  "what  is  it  that  draws  us  in  one  direction  while  striving 
to  go  in  another,  and  impels  us  towards  that  which  we  wish  to 
avoid?"  So  Euripides,  Hippolytus  1.  379,  "we  understand  and 
know  the  good  things,  but  we  do  not  work  them  out ; "  and  Medea 
1.  1078,  "  I  know  what  sort  of  evil  things  I  am  going  to  do,  but 
passion  is  stronger  than  my  purposes  :  as  it  is  to  mortals  a  cause 
of  very  great  evils."  Also  Xenophon,  Cyropcedia  bk.  vi.  1.  41  : 
"  I  have  evidently  two  souls  .  .  .  for  if  I  had  only  one,  it  would 
not  be  at  the  same  time  good  and  bad ;  nor  would  it  desire  at  the 
same  time  both  honourable  and  dishonourable  works,  nor  would  it 
at  the  same  time  both  wish  and  not  wish  to  do  the  same  things. 
But  it  is  evident  that  there  are  two  souls ;  and  that  when  the 
good  one  is  in  power  the  honourable  things  are  practised ;  but, 
when  the  bad,  the  dishonourable  things  are  attempted."  So  Ovid, 
Metamorphoses  xvii.  17:  "I  desire  one  thing  ;  the  mind  persuades 
another :  I  see  and  approve  better  things  ;  I  follow  worse  things." 
These  passages  do  not  mention  the  Law  of  God,  and  therefore 
differ  greatly  from  the  verses  before  us.  But  they  prove  that, 
apart  from  the  historic  revelations  to  Israel  and  in  Christ,  men 
were  sometimes  carried  along,  against  their  better  judgment,  to  do 
bad  things  ;  and  thus  prove  that,  apart  from  the  pardon  of  sins 
announced  by  Christ,  there  is  in  man  an  inward  man  which 
approves  that  which  the  Law  commands. 

What  Paul  says  elsewhere  about  his  religious  state  before  his 
conversion  confirms  the  description  of  himself  here  given.  He 
was  a  man  of  blameless  morality,  zealous  for  God,  a  Pharisee  of 
the  strictest  sect,  in  ignorance  persecuting  the  Church :  Ph.  iii.  6, 


208  EXPOSITION  OF  [div.  hi 

Acts  xxii.  3,  xxvi.  5,  1  Tim.  i.  13.  Of  such  a  man  we  have  a  picture 
here.  Paul's  conscience  approves  the  Law  :  he  makes  every  effort 
to  keep  it ;  but  his  efforts  only  prove  his  moral  powerlessness,  and 
reveal  the  presence  of  an  enemy  in  whose  firm  grasp  he  lies  :  he 
seeks  to  conquer  inward  failure  by  strict  outward  observance,  and 
perhaps  by  bloody  loyalty  to  what  he  considers  to  be  the  honour  of 
God.  In  the  conscientious  Pharisee,  we  have  a  man  who  desires 
to  do  right  but  actually  does  wrong.  And  the  more  earnestly  a 
man  strives  to  obtain  the  favour  of  God  by  doing  right,  the  more 
painfully  conscious  will  he  be  of  his  failure.  Thus  the  harmony  of 
this  passage  with  the  character  of  Paul  is  no  small  mark  of  the 
genuineness  of  this  epistle.  At  the  same  time  it  describes  more 
or  less  correctly  all  sinners,  except  perhaps  some  in  whom  long 
bondage  to  sin  has  almost  destroyed  the  better  principle. 

That  these  verses  describe  the  experience  of  many  justified 
persons  is  no  proof  or  presumption  that  they  describe  Paul's 
experience  while  writing  this  letter.  If  our  present  state  corre- 
sponds with  that  portrayed  here,  this  only  proves  that  in  us, 
as  in  the  men  referred  to  in  1  Cor.  iii.  1 — 4,  the  change  is  not 
complete.  On  the  other  hand,  there  are  thousands  who  with  deep 
gratitude  recognise  that  irv.  14—25,  while  describing  their  past, 
by  no  means  describe  their  present,  state.  Day  by  day  they  are 
more  than  conquerors  through  Him  that  loved  them.  And,  though 
their  experience  be  of  little  weight  to  others,  it  is  to  themselves  an 
absolute  proof  that  these  words  do  not  refer  to  Paul's  state  while 
writing  the  epistle.  For  they  are  quite  sure  that  what  they  enjoy 
the  great  apostle  enjoyed  in  far  higher  degree. 

Then  why  did  Paul  puzzle  plain  people  by  using  a  present  tense 
to  describe  a  past  experience  ?  This  question  may  be  answered  by 
attempting  to  rewrite  this  paragraph  in  the  past  tense  :  "  I  was  a 
man  of  flesh,  sold  under  sin.  I  did  not  know  what  I  was  doing, 
I  hated  my  own  actions.  I  saw  another  law  in  the  members  of 
my  body  carrying  on  war  against  the  law  of  my  mind.  I  cried, 
Calamity-stricken  one,  who  shall  rescue  me?"  The  life  and 
strength  of  the  paragraph  are  gone.  To  realise  past  calamity, 
we  must  leave  out  of  sight  our  deliverance  from  it.  The  language 
of  vv.  9,  1 1  made  this  easy.  Paul's  description  of  his  murder  by 
the  hand  of  sin  was  so  real  and  sad  that  he  forgot  for  the  moment 
the  life  which  followed  it.  When  therefore  he  came  to  describe  the 
state  in  which  that  murder  placed  him,  it  was  easy  to  use  the 
present  tense.  Hence  the  transition  from  the  past  tense  in  v.  11 
describing  the  event  of  death  to  the  present  in  v.  14  describing 


SfeC.  22]  ROMANS   VI t.    13—25  209 

the  abiding  state  of  the  murdered  one.  Similarly,  in  ch.  iii.  7  Paul 
throws  himself  into  the  position  of  one  guilty  of  falsehood,  and  sets 
up  for  himself  an  excuse.  In  ch.  iv.  24,  he  stands  by  the  writer  of 
Genesis  and  looks  forward  to  the  justification  of  himself  and  his 
readers  as  still  future.  In  ch.  v.  1,  he  urges  them  to  claim  peace 
with  God  through  justification.  In  v.  14,  after  contemplating  the 
reign  of  death  from  Adam  to  Moses,  he  looks  forward  to  the  future 
incarnation  of  Christ.  In  ch.  vi.  5,  he  speaks  in  the  same  way 
of  the  resurrection  life  in  Christ.  We  shall  also  find  him,  in 
ch.  viii.  30,  throwing  himself  into  the  far  future  and  looking  back 
upon  the  nearer  future  as  already  past. 

The  past  and  present  tenses  are  distinguished,  not  only  in  time, 
but  as  different  modes  of  viewing  an  action.  The  past  tense  looks 
upon  it  as  already  complete  ;  the  present,  as  going  on  before 
our  eyes.  Consequently,  when  the  time  is  otherwise  determined, 
the  tenses  may  be  used  without  reference  to  time.  In  the  case 
before  us,  the  entire  context,  foregoing  and  following,  tells  plainly 
to  what  time  Paul  refers.  He  is  therefore  at  liberty  to  use  that 
tense  which  enables  him  to  paint  most  vividly  the  picture  before 
him.  This  mode  of  speech,  common  to  all  languages,  is  a  con- 
spicuous feature  of  the  language  in  which  this  epistle  was  written. 
So  Kuehner,  Greek  Grammar  §  382.  2 :  "In  the  narration  of 
past  events  the  present  is  frequently  used,  especially  in  principal 
sentences,  but  not  unfrequently  in  subordinate  sentences,  while 
in  the  vividness  of  the  representation  the  past  is  looked  upon 
as  present.  This  use  of  the  present  is  also  common  to  all 
languages.  But  in  the  Greek  language  it  is  specially  frequent ; 
and  in  the  language  of  poetry  appears  not  merely  in  narration 
but  also  in  vivid  questions  and  otherwise,  frequently  in  a  startling 
manner." 

It  has  been  suggested  that  we  have  here  a  description  of  one 
who  has  only  partly  appropriated  by  faith  the  salvation  offered 
by  Christ.  Every  defective  experience  (and  whose  experience 
is  not  defective?)  has  elements  in  common  with  that  of  those 
without  Christ.  Consequently  the  language  of  vv.  14 — 25  is 
appropriate  to  many  who  have  a  measure  of  saving  faith.  But 
we  have  here  no  hint  of  any  salvation  received  by  faith  in  Christ. 
It  is  therefore  better  to  understand  it  as  referring  to  a  man  not 
yet  justified. 

If  the  above  exposition  be  correct,  we  have  here  the  fullest 
description  in  the  Bible  of  man  unsaved.  Even  in  the  immoral 
there  is  an  inner  man  which  in  some  measure  approves  the  good 

14 


2io  EXPOSITION  OF  [div.  ill 

and  hates  the  bad.  But  this  inner  man  is  powerless  against  the 
enemy  who  is  master  of  his  body,  and  who  thus  dictates  his 
conduct.  In  spite  of  his  better  self,  the  man  is  carried  along 
a  path  of  sin.  This  is  not  contradicted,  nor  is  its  force  lessened, 
by  Paul's  admission  in  ch.  ii.  26, 27  that  even  pagans  do  sometimes 
what  the  Law  commands.  For  their  obedience  is  only  occasional 
and  imperfect ;  whereas  the  Law  requires  constant  and  complete 
obedience.  A  man  who  breaks  the  laws  of  his  country  is  not 
saved  from  punishment  by  occasional  performance  of  noble 
actions.  Although  men  unforgiven  sometimes  do  that  which 
deserves  approbation,  they  are  utterly  powerless  to  rescue  them- 
selves from  the  power  of  sin  and  to  obtain  by  good  works  the 
favour  of  God. 

Chapter  VI  I.  reconciles  the  teaching  of  ch.  vi.  with  the  divine 
authority  of  the  Law.  Verses  1 — 6  prove  that  our  complete 
deliverance  from  sin,  asserted  in  ch.  vi.  22,  is  in  harmony  with  the 
essence  of  law  :  for  the  death  of  Christ  puts  us  beyond  the  limits 
affixed  by  the  Law  to  its  own  domain.  Verses  7 — 12  prove  that, 
though  salvation  is  possible  only  through  deliverance  from  the 
Law,  yet  the  Law  is  not  bad  :  for  it  is  only  a  passive  instrument 
through  which  sin  slays  its  victims.  And  from  vv.  13 — 25  we  have 
now  learnt  that,  although  its  immediate  effect  was  death,  yet  the 
Law  has  not  failed  in  its  purpose  of  life  :  for  our  death  by  its 
means  has  made  known  to  us  the  power  of  our  adversary,  and  has 
driven  us  to  One  who  is  able  to  save. 

Man's  relation  to  the  Law  is  now  sufficiently  expounded,  and 
the  Law  sufficiently  vindicated.  It  remains  only  to  describe  the 
new  life  with  which,  in  Christ  Jesus,  the  Spirit  of  life  makes  free 
the  adopted  children  of  God. 


SECTION  XXIII 

THE  SPIRIT  AND   THE  FLESH 

Ch.  VIII.  1— 11 

Therefore  now  no  condemnatio7i  to  those  i?i  Christ  Jesus.    2  For 
the  law  of  the  Spirit  of  life  in  Christ  Jesus  has  made  me  free 


Sfec.  23]  ROMANS  Vltl.   t-n  21! 

from  the  law  of  sin  and  of  death.  3  For,  what  the  Law  could 
not  do  in  that  it  was  weak  through  the  fleshy  God,  by  sending 
His  own  Son  in  the  likeness  of  the  flesh  of  sin,  and  for  sin, 
co?idemncd  sin  in  the  flesh;  4  in  order  that  the  decree  of  the  Law 
may  be  fulfilled  in  us  who  walk  not  according  to  flesh  but  according 
to  Spirit. 

5  For  they  that  are  according  to  flesh  mind  the  things  of  the 
flesh  j  but  they  according  to  Spirit,  the  things  of  the  Spirit.  6  For 
the  mind  of  the  flesh  is  death  :  but  the  mitid  of  the  Spirit  is 
life  and  peace.  7  Because  the  mind  of  the  flesh  is  enmity  towards 
God.  For  to  the  Law  of  God  it  does  ?iot  submit :  for  neither 
can  it.  8  Moreover,  they  that  are  in  the  flesh  cannot  please  God. 
9  But  ye  are  not  in  the  flesh  but  in  the  Spirit j  if,  as  I  assume, 
the  Spirit  of  God  dwells  in  you.  But  if  anyotie  has  not  the 
Spirit  of  Christ,  that  man  is  not  His.  10  But  if  Christ  be  in 
you,  the  body  is  dead  because  of  sin,  but  the  spirit  is  life  because 
of  righteousness.  n  But  if  the  Spirit  of  Him  that  raised  Jesus 
from  the  dead  dwells  in  you,  He  that  raised  Christ  Jesus  from 
the  dead  will  make  alive  also  your  mortal  bodies  because  of  His 
Spirit  dwelling  in  you. 

1.  Inference  from  the  summary  just  given  of  vv.  14—25.  Now : 
changed  circumstances,  involving  a  change  of  time  :  so  chs.  vi.  22, 
vii.  6.  No  condemnation :  no  adverse  sentence  of  God,  like  that 
in  ch.  iii.  9.  Those  in  Christ  Jesns :  they  to  whom  the  personality 
of  Christ  is  the  environment  of  life  and  action  ;  a  conception  ever 
present  to  the  thought  of  Paul :  see  under  ch.  vi.  1 1  ;  cp.  ch.  xvi.  7, 
1  Cor.  i.  30,  2  Cor.  v.  17.  In  former  days,  although  Paul's  mind 
paid  allegiance  to  the  Law  of  God,  his  hands  and  feet  did  the 
bidding  of  sin.  From  this  he  now  draws  the  unexpected  inference 
that  they  who  are  in  Christ  are  no  longer  condemned  by  God  for 
their  sins.  This  general  inference  implies  that  the  foregoing 
experience  is,  though  doubtless  in  different  degrees,  common  to 
all  Christians. 

2.  Explanation  and  proof  of  v.  1.  The  Spirit:  new  and  con- 
spicuous feature  of  ch.  viii.  The  close  argument  following  implies 
that  the  Spirit  of  life  here  is  the  same  as  the  Spirit  of  God 
and  of  Christ  in  vv.  9,  11,  14:  and  this  can  be  no  other  than 
the  Holy  Spirit  in   ch.  v.  5.     He   is   the  Spirit  of  life ;  for  all 


flrf*  EXPOSITION   OF  [div.  iii 

life  springs  from  Him.  The  law  of  the  Spirit :  the  Holy  Spirit, 
looked  upon  as  prescribing  conduct.  This  phrase  is  another 
mark  of  Paul's  legal  mode  of  thought :  cp.  ch.  iii.  27,  "  a  law 
of  faith."  The  law  of  sin:  the  principle  of  evil  looked  upon 
as  prescribing  action  :  so  ch.  vii.  23,  25.  Sin  and  death  are 
partners  of  one  throne,  and  issue  one  law :  to  obey  sin,  is  to  walk 
in  a  path  marked  out  by  death.  Made-free:  as  in  ch.  vi.  18,  22. 
The  Holy  Spirit,  by  prescribing  a  new  course  of  action,  liberates 
us  from  the  bondage  involved  in  the  former  compulsory  obedience 
to  the  dictates  of  evil  leading  to  death.  Just  so  a  conqueror, 
by  setting  up  his  own  laws  in  a  conquered  country,  makes  the 
former  laws  invalid.  That  the  country  obeys  the  new  law,  is  a 
proof  of  conquest.  The  presence  and  guidance  of  the  Spirit 
have  made  Paul  free  from  the  rule  of  sin.  This  is  not  change 
of  bondage,  but  freedom  from  all  bondage.  For  the  law  of  the 
Spirit  is  the  will  of  our  Maker,  and  therefore  the  law  of  our 
being.  To  obey  it,  is  the  only  true  freedom.  In  Christ  Jesns : 
as  in  v.  1,  giving  the  point  of  the  argument.  If  in  Christ  Paul 
has  been  made  free  from  the  dominion  of  sin,  there  is  no  co?i- 
demnation  to  those  in  Christ.  For  their  liberation  proves  that 
they  are  forgiven.     Cp.  ch.  iii.  24  :  "  redemption  in  Christ  Jesus." 

Instead  of  made  me  free  in  the  Alex,  and  Ephraim  and 
Clermont  MSS.  and  some  early  versions,  the  Sinai  and  Vatican 
MSS.  and  the  Peshito  Syriac  version  read  made  thee  free.  This 
latter  reading  is  given  by  Tischendorf,  in  the  text  of  Westcott, 
and  in  the  margins  of  Lachmann  and  Tregelles,  who  however 
give  the  other  reading  in  their  texts,  as  does  Westcott  in  his 
margin.  It  should  have  been  noted  by  the  Revisers.  But  the 
difference,  merely  one  letter,  is  unimportant.  Either  reading 
may  easily  be  explained  as  an  error.  Paul's  references  to  himself 
throughout  ch.  vii.  7 — 25  might  prompt  a  copyist  to  change  thee 
into  me.  And  the  same  letters  at  the  end  of  the  foregoing  word 
[qXcvOcpGHTe  <re]  would  account  easily  for  the  opposite  change. 
The  difference  in  meaning  is  small.  Paul  supports  the  general 
statement  in  v.  1  by  personal  experience ;  in  the  one  case  of 
himself,  in  the  other  of  his  reader,  whom  as  in  ch.  ii.  1  he 
singles  out  and  appeals  to  as  an  individual.  The  former  seems 
more  natural,  and  this  may  perhaps  outweigh  the  authority  of 
our  two  best  copies. 

Notice  here  a  definite  experience  of  inward  liberation.  Paul 
remembers  the  time  when,  in  spite  of  his  better  judgment,  he 
did  the  bidding  of  sin  :  he  now  does  the  bidding  of  the  Spirit 


sec.  23]  ROMANS  VIII.    i-ii  213 

of  God,  but  is  free  only  while  following  His  guidance.  He 
therefore  infers  that  the  guidance  of  the  Spirit  has  made  him 
free.  His  liberation  came  through  Christ's  death  ;  and  he  enjoys 
it  to-day  by  resting  on  Christ.  It  is  therefore  God's  gift,  and 
a  proof  of  His  forgiveness.  Just  so  a  prisoner,  whose  doors 
have  been  opened  by  the  king's  command,  has  in  his  past 
imprisonment  and  present  freedom  a  proof  of  pardon  ;  whereas 
the  freedom  of  a  law-breaker  who  has  never  been  arrested  is 
no  such  proof.  There  are  thousands  to-day  to  whom  every  doubt 
about  their  present  salvation  is  banished  by  a  remembrance  of 
their  former  bondage  to  sin  and  fruitless  efforts  to  do  right. 
Since  Paul's  liberation  took  place  in  Christ,  he  has  a  right  to 
infer  that  all  who  are  in  Christ  have  been  set  free  and  are 
therefore  no  longer  condemned.  Thus  the  Law,  by  making  us 
conscious  of  our  bondage,  not  only  drives  us  to  Christ,  but 
furnishes,  to  those  who  believe,  an  abiding  proof  of  God's  favour. 

This  verse  is  complete  proof  that  ch.  vii.  14 — 25  does  not 
describe  Paul's  experience  while  writing.  For  no  man  can  be 
at  the  same  time  made  free  from  the  law  of  sin  and  {v.  23) 
taken  captive  to  the  law  of  sin. 

3,  4.  Explanation  of  the  foregoing  liberation.  What  the  Law 
.  .  .  through  the  flesh:  comment  on  the  statement  following. 
The  Law:  of  Moses,  as  always  when  not  otherwise  defined. 
Weak :  powerless  to  save  ;  because,  through  our  flesh  being 
controlled  by  a  hostile  power,  we  were  unable  to  obey  it.  Just 
so  a  rope  is  powerless  to  save  a  drowning  man  who  has  not 
strength  to  grasp  it ;  whereas  even  such  might  be  saved  by 
the  living  arms  of  a  strong  man.  If  the  flesh  could  do  what 
the  mind  approves,  the  Law  would  be  able,  by  revealing  the 
badness  of  the  rule  of  sin,  to  dethrone  it,  and  thus  save  us. 
But  the  flesh  cannot  drive  out  its  dread  inhabitant.  Consequently, 
the  Law,  which  cannot  breathe  new  strength  into  the  flesh,  but 
only  knowledge  into  the  mind,  is  too  weak  to  save  us.  To 
save  under  such  circumstances  is  the  inability  of  the  Law, 
i.e.  something  it  cannot  do. 

His  own  Son :  similar  phrase  in  v.  32 :  see  under  ch.  i.  3. 
Flesh  of  sin:  the  material  of  our  bodies,  in  which  sin  has  set 
up  its  throne  and  which  in  this  sense  belongs  to  sin  :  so  "  body 
of  sin"  in  ch.  vi.  6.  Likeness  :  as  in  ch.  i.  23,  v.  14,  vi.  5.  The 
material  of  Christ's  body  was  like  that  of  our  bodies  which  are 
controlled  by  sin.  This  proves  that  the  word  sending  refers 
to  Christ's  birth-     God  sent  His  own  Son,  though  sinless,  clothed 


214  EXPOSITION   OF  [div.  hi 

in  flesh  like  that  in  which  sin  dwells.  This  implies  His  existence 
before  His  birth  as,  even  then,  God's  own  Son  :  cp.  Ph.  ii.  7, 
1  Jno.  iv.  9.  For  sin :  purpose  of  the  mission  of  the  Son  : 
cp.  Gal.  i.  4,  1  Jno.  ii.  2.  It  had  reference  to  sin.  The  same 
words  are  used  in  reference  to  sacrifices  in  Lev.  iv.  3,  14,  Heb. 
x.  8,  18,  26 :  but  they  are  so  general  that  we  need  not  infer 
any  such  reference  here.  Condemned  sin :  proclaimed  its  doom. 
Since  sin  has  been  represented  as  a  ruler,  its  doom  must  be 
dethronement.  In  the  flesh:  locality  of  this  proclamation.  By 
sending  His  ow?t  Son  in  a  body  like  that  in  which  sin  had  set 
up  its  throne,  and  with  special  reference  to  sin,  God  proclaimed 
in  the  midst  of  the  empire  of  sin  that  that  empire  will  be 
overthrown.  When  we  see  the  king's  son  enter  the  revolted 
province  without  opposition,  and  know  that  he  has  come  because 
of  the  revolt,  we  are  sure  that  the  king  is  both  able  and  determined 
to  put  down  the  revolt.  The  presence  of  the  king's  son  proclaims 
the  usurper's  coming  dethronement. 

4.  Definite  moral  purpose  of  the  coming  of  Christ.  The  decree 
of  the  Law :  its  various  prescriptions  of  conduct,  looked  at  as  one 
whole  :  cp.  chs.  ii.  26,  i.  32.  Fulfilled:  as  in  ch.  xiii.  8  ;  cp.  ch.  ii.  27. 
Since  the  Law  was  designed  to  mould  our  conduct,  its  purpose  is 
accomplished  when  it  is  obeyed.  Fulfilled  in  ns :  better  than 
"  that  we  may  fulfil."  For  every  act  of  obedience  is  God's  work  in 
us,  and  gift  to  us  ;  and  is  an  accomplishment  of  the  divine  purpose 
for  which  Christ  became  Man.  Who  walk  etc. :  those  in  whom, 
and  the  condition  on  which,  the  Law  will  be  fulfilled.  According 
to  flesh :  allowing  the  indolence  or  appetites  of  the  body  to  mark 
out  our  path.  To  do  this,  is  to  obey  sin  which  dwells  in  the  flesh. 
According  to  Spirit :  following  the  guidance  of  the  Spirit  of  God. 
This  exposition  is  clearly  implied  in  v.  9,  and  in  w.  13,  14.  God 
sent  His  Son  to  dwell  in  human  flesh  in  order  that  the  Spirit  of 
God,  and  no  longer  the  flesh,  may  direct  our  steps  ;  and  that  thus 
the  purpose  of  the  Law  may  be  achieved  in  us.  And,  that  its 
purpose  is  thus  accomplished  in  us,  is  a  proof  that  we  have  been 
set  free  from  the  rule  of  sin,  and  therefore  are  no  longer  condemned. 

Paul's  exposition  of  the  purpose  and  working  of  the  Law  is  now 
complete  :  see  chs.  iii.  19,  v.  20,  vii.  13.  To  men  guilty  of  actual 
sin,  and  held  fast  by  sin,  God  gave  a  righteous  law.  Because  it 
was  the  will  of  our  Maker,  it  commended  itself  to  our  moral 
judgment,  and  evoked  efforts  after  obedience.  These  efforts 
failed  utterly  :  and  their  failure  proved  that  we  are  powerless  to 
accomplish  oiir  own  moral  purposes,  that  we  are  in.  the  grasp  of  an. 


sec.  23]  ROMANS  VIII.    1— 11  215 

evil  and  hostile  power.  This  inevitable  result  of  the  gift  of  such  a 
law  to  such  persons  must  have  been  its  purpose.  We  infer  there- 
fore that  the  Law  was  given  in  order  to  reveal  our  hopeless 
bondage.  Again,  believers  now  actually  fulfil  the  Law  which  they 
once  vainly  tried  to  obey.  This  proves  that  they  have  been  set 
free  from  their  mighty  adversary,  and  that  a  mightier  has  taken 
up  His  abode  within  them.  For  they  have  been  set  free,  not 
from  without,  but  from  within.  That  their  deliverer  prompts  and 
enables  them  to  fulfil  the  Law,  proves  Him  to  be  the  Spirit  of  God. 
He  is  God's  gift  to  them  ;  and  His  presence  is  therefore  a  proof  of 
pardon.  Thus  in  them  is  attained  the  life-giving  purpose  of  the 
ancient  Law.  For,  by  revealing  the  uselessness  of  their  own 
efforts,  it  has  led  them  to  Christ,  and  taught  them  the  worth  of 
His  salvation  :  and,  by  revealing  the  presence  and  power  of  their 
foe,  it  also  reveals  the  presence  and  greater  power  of  the  Spirit  of 
God,  and  thus  affords  constant  proof  that  their  condemnation  is 
removed. 

That  the  Holy  Spirit,  given  to  those  who  believe  the  words  of 
Christ,  prompts  and  enables  them  to  obey  the  words  of  Moses 
and  the  prophets,  is  another  harmony  of  the  Old  and  New  ;  and 
therefore  confirms  the  divine  origin  of  both.  Moreover,  that 
Christ  came  in  order  that  the  Law  may  be  fulfilled  in  us  in  a  life 
guided  by  the  Spirit,  attests  the  importance  and  eternal  validity  of 
the  Law. 

That  the  new  life  which  Christ  came  to  impart  is  wrought  in 
us  by  the  Spirit  of  God,  is  the  Fifth  and  last  Fundamental 
Doctrine  of  this  epistle.  We  find  it  in  ch.  v.  5  :  it  is  developed  in 
chs.  viii.  2 — 16, 23,  26,  27,  ix.  1,  xiv.  17,  xv.  13,  16,  19.  It  is  assumed 
again  and  again  by  Paul  throughout  his  epistles  :  e.g.  1  Cor.  iii.  16, 
vi.  19,  xii.  3,  7,  2  Cor.  iii.  8,  Gal.  iii.  14,  iv.  6,  v.  16 — 18,  Eph.  i.  13, 
iv.  30;  cp.  1  Pet.  i.  2,  iv.  14.  The  same  doctrine  is  taught  in 
1  Jno.  iii.  24,  iv.  13  ;  and  is  attributed  to  Christ  in  Jno.  vii.  39, 
xiv.  16  ;  Mt.  x.  20,  Mk.  xiii.  11,  Lk.  xi.  13,  xii.  12.  We  therefore 
cannot  doubt  that  it  was  actually  taught  by  Him.  Notice  also  that 
the  universal  gift  of  the  Spirit  was  foretold  in  Joel  ii.  28,  29  ;  that 
Ezekiel  (ch.  xxxvi.  27)  announced  that  He  will  lead  those  in  whom 
He  dwells  to  obey  the  Law  ;  and  that  Jeremiah  (ch.  xxxi.  33) 
foretold  that  God  will  write  His  Law  in  His  people's  hearts. 

Doctrine  5,  Sanctification  through  the  Spirit,  greatly  helps  us  to 
exercise  the  faith  required  in  Doctrine  4,  Sanctification  through 
Faith.  When  God  bids  us  reckon  ourselves  dead  to  sin  and  hence- 
forth living  only  for  Him,  we  remember  our  moral  weakness  an.4 


2i6  EXPOSITION   OF  [div.  hi 

say,  How  can  these  things  be  ?  But  when  we  learn  that  henceforth 
the  Spirit  of  God  will  dwell  within  us  in  order  that  by  His  power 
He  may  save  us  from  all  sin  and  by  His  holiness  direct  towards 
God  our  every  purpose  and  effort,  our  doubt  gives  place  to  con- 
fident expectation  and  adoring  gratitude.  For  we  are  sure  that 
the  Spirit  is  able  to  accomplish,  even  in  us,  God's  purpose  of 
holiness. 

5 — 8.  Further  exposition  of  the  two  courses  just  described, 
affording  abundant  reason  for  the  divine  purpose  just  stated. 
They  that  are  according  to  flesh :  they  whose  moral  nature  is 
controlled  by  the  needs  and  desires  of  the  body.  The  things  of 
the  flesh  :  objects  which  the  body  desires  or  turns  from.  These, 
they  mind,  i.e.  make  them  objects  of  thought  and  effort :  same 
word  in  Mt.  xvi.  23,  Ph.  iii.  19,  Rom.  xi.  20,  xii.  3,  16,  xiv.  6,  xv.  5. 
They  whose  moral  nature  is  determined  by  the  flesh  think  about 
and  pursue  what  the  flesh  (cp.  ch.  vi.  12)  desires.  Conversely, 
they  according  to  the  Spirit. 

6.  Contrasted  results  of  following  the  two  paths  now  before  us. 
The  flesh  is  personified  as  one  whose  mind,  i.e.  purpose  and 
effort,  is  to  kill.  In  the  body  of  the  unsaved,  sin  erects  (ch.  vi.  12) 
its  throne  ;  and  through  its  needs  and  desires,  these  arising  from 
the  flesh,  the  bodily  constitution  common  to  all  men,  rules  the 
whole  man.  The  inevitable  result  of  this  rule  is  death,  i.e.  (as  in 
ch.  vi.  21,  23)  utter  ruin  of  body  and  spirit.  This  inevitable  result, 
Paul  here  represents  as  the  purpose  of  the  flesh.  They  whose 
thought  is  dominated  by  their  bodily  life  are  working  out  their  own 
destruction.  So  Gal.  vi.  8  :  "he  that  sows  for  his  own  flesh  shall 
from  the  flesh  reap  corruption."  Life :  as  in  ch.  vi.  23.  Peace : 
as  in  ch.  i.  7.  Life  and  peace  are  objects  at  which  the  Spirit  ever 
aims  :  for  He  is  {v.  2)  the  Spirit  of  Life.  God  sent  His  Son  into 
the  world  in  order  that  we  might  no  longer  follow  a  path  leading 
inevitably  to  death,  but  pursue  another  path  leading  to  life  and 
peace.  Similar  contrast  in  Mt.  vii.  13,  14:  "the  way  leading  to 
destruction  ...  to  life." 

7.  Reason  why  the  mind  of  the  flesh  is  death,  viz.  because  it  is 
essentially  hostility  towards  God.  This  strong  statement  is  at 
once  explained.  The  Law  of  God:  as  in  ch.  vii.  22.  This  full 
title  reminds  us  that  the  Law  is  supported  by  divine  authority. 
To  this  authority,  the  flesh  does  not  submit :  and  this  statement 
is  explained  and  strengthened  by  another,  for  neither  can  it. 
The  bodily  constitution  common  to  all  men,  and  in  great  part 
to   animals,   desires  objects    without   considering    whether    GocJ 


sec.  23]  ROMANS^n,,.i—L*  217 


permits  them.  Our  appetites  distinguish  pleasant  and  unpleasant, 
but  not  right  and  wrong.  They  therefore  often  prompt  us  to 
break  the  Law  :  and  to  do  so  is  to  declare  war  against  the 
King.  Consequently  the  flesh  is  necessarily  hostile  to  God  :  to 
let  the  body  rule,  is  to  do  what  God  forbids.  The  reason  of 
this  is  given  in  ch.  vii.  23.  The  flesh  is,  in  the  unsaved,  ruled 
by  sin.  Consequently,  to  obey  the  flesh,  is  to  obey  its  awful 
lord,  sin  ;  and  is  therefore  essential  hostility  to  God.  But  this 
animating  principle  of  the  flesh  is  left  out  of  sight  here,  to  remind 
us  that  they  who,  perhaps  without  thought  of  sin,  follow  the 
guidance  of  the  body  are  working  out  the  will  of  one  whose  only 
purpose  is  to  fight  against  God.  Such  war  must,  as  stated  in 
v.  6,  end  in  death. 

8.  An  additional  statement  completing  the  proof  of  v.  6a.  In 
flesh :  as  in  ch.  vii.  5.  To  the  unsaved,  bodily  life  not  only,  as 
in  v.  4,  marks  out  their  path  but  is  the  moral  element  in  which 
they  are  and  move.  They  see  and  hear  only  through  the  eyes 
and  ears  of  the  body,  and  all  they  have  and  are  depends  on  the 
body.  They  are  therefore  at  its  mercy  ;  at  the  mercy  of  that 
which  we  have  seen  to  be  hostile  to  God.  Such  men  cannot 
please  God.  They  can  neither  obtain  nor  retain  His  favour 
This  does  not  contradict  the  important  statement  in  ch.  ii.  26,  27 
For  occasional  obedience  cannot  save  from  punishment  for  the 
sins  of  which  (cp.  ch.  iii.  9,  23)  all  are  guilty.  Indeed,  by  raising 
their  moral  tone,  it  rather  reveals  how  far  even  the  best  fall  short 
of  what  God  requires. 

This  verse  asserts  (cp.  Eph.  ii.  3)  the  universal  moral  helplessness 
of  men.  For,  in  order  to  please  God,  we  need  to  be  rescued  from 
the  dominion  of  our  own  bodies. 

9—11.  After  describing  in  vv.  7,  8  "the  mind  of  the  flesh," 
Paul  now  turns  round  suddenly  to  describe  the  lot  of  those  who 
follow  the  Spirit :  but  ye  are  not  in  flesh  but  in  Spirit.  Your 
moral  environment  is  not  flesh  with  its  needs  and  desires,  but 
Spirit,  viz.  the  Spirit  of  God.  If,  as  I  assume:  eiTrep :  a 
condition  which  Paul  takes  for  granted.  Dwells  in  you :  a 
blessed  contrast  to  ch.  vii.  17,  18,  20.  //"the  Spirit  of  God  makes 
His  home  in  you,  then  are  ye  in  the  Spirit.  For  His  presence  in  us 
reveals  to  us,  and  lifts  us  into,  a  new  world.  But  if  anyone  etc. : 
solemn  statement  of  another  possibility.  It  expounds  what  is 
involved  in  the  particle  rendered  if,  as  I  assume.  Evidently  the 
Spirit  of  God  is  also  the  Spirit  of  Christ.  This  implies  that 
the  one  Spirit  is  in  essential  relation  to  both  the  Father  and  the 


2i8  EXPOSITION  OF  [div.  hi 

Son.  It  also  implies  that  the  Holy  Spirit  is  the  only  medium 
of  union  with  Christ.  For  Paul  here  asserts  that  they  only  are 
Christ's  in  whom  dwells  the  Spirit  of  Christ.  And  this  implies 
that  all  the  justified  have  the  Holy  Spirit  ;  as  was  assumed  in 
ch.  v.  5.  Yet  we  do  not  become  Christ's  by  receiving  the  Spirit, 
but  (ch.  iii.  22)  by  faith.  We  are  then  (Gal.  iii.  26)  sons  of  God  ; 
and,  because  of  this,  the  Spirit  of  the  Son  (ch.  iv.  6)  is  sent  into 
our  hearts. 

10.  Further  description  of  the  happy  lot  of  those  in  whom  the 
Spirit  of  God  dwells,  in  contrast  to  the  case  just  stated.  Christ 
in  you :  evidently  equivalent  to  the  "  Spirit  of  God  dwells  in  you  " 
in  v.  9  :  see  v.  11.  For  the  Spirit  of  Christ  and  of  God  is  the 
Bearer  of  the  presence  of  Christ  and  God.  Cp.  Gal.  ii.  20,  "  Christ 
lives  in  me."  The  body  dead:  as  being  already  doomed  to  the 
grave,  and  its  actual  death  being  only  a  question  of  time.  Because 
of  sin:  viz.  of  Adam:  see  ch.  v.  12.  The  spirit:  the  human 
spirit,  as  in  ch.  i.  9,  the  highest  side  of  man's  nature,  in  contrast 
to  the  body  in  which  it  dwells.  This  contrast  differs  from  that 
in  w.  4,  5,  6,  9,  where  the  "  flesh  "  common  to  all  men  is  set  over 
against  the  one  "  Spirit "  of  God  given  to  all  who  believe  in  Christ. 
Life:  stronger  than  "alive."  Because  of  righteousness :  received 
by  faith  :  cp.  ch.  v.  21,  "  that  grace  may  reign  through  righteous- 
ness for  life  eternal."  Because  of  Adam's  sin,  the  body  of  those 
in  whom  Christ  dwells  is  dead,  i.e.  a  prey  of  worms  and  corruption  ; 
but,  because  of  the  righteousness  which  is  through  Christ  and 
through  faith,  the  spirit  which  animates  that  mortal  body  possesses 
undying  life. 

11.  Still  further  description  of  their  happy  lot.  Even  the  body 
will  be  rescued.  Of  Him  that  raised  Jesus:  a  close  parallel 
to  ch.  iv.  24.  Paul  remembers  that  the  Spirit  who  dwells  in  all 
who  put  faith  in  Christ  is  the  Spirit  of  Him  who  raised  Jesus, 
and  therefore  a  bearer  of  His  infinite  power.  Notice  the  emphatic 
repetition  of  this  important  point.  That  God  raised  Christ,  is 
a  pledge  that  He  will  raise  us.  Make-alive:  as  in  ch.  iv.  17. 
Your  mortal  bodies :  as  in  ch.  vi.  12,  but  with  a  different  reference, 
there  to  the  immoral  influence  of  a  side  of  our  nature  not  yet 
rescued,  here  to  the  final  rescue  even  of  this  lower  side  of  us. 

Between  the  readings  by  means  of  His  Spirit  and  because  of 
His  Spirit,  the  oldest  and  best  documents  are  almost  equally 
divided,  as  are  modern  editors.  The  former  is  found  in  the  Sinai, 
Alexandrian,  and  Ephraim  MSS.,  and  in  four  very  ancient  versions  ; 
a,nd  was  read  by  Clement  of  Alexandria,  by  Hippolytus  probably, 


sec.  23]  ROMANS  VIII.    1— 11  219 

and  by  many  fathers  :  the  latter  is  in  the  Vatican  and  Clermont 
MSS.,  and  in  the  Latin  and  Peshito  Syriac  versions  ;  and  was  read 
probably  by  Irenaeus  and  Tertullian,  and  almost  certainly  by 
Origen.  Athanasius  gives  us  to  understand  that  in  his  day  the 
reading  by  means  of  His  Spirit  was  found  "  in  all  the  ancient 
copies,"  but  that  it  was  nevertheless  disputed. 

In  cases  like  this,  where  the  best  documents  are  equally  divided, 
critics  usually  decide  according  as  one  or  other  reading  seems 
most  agreeable  to  the  mind  of  Paul  and  at  the  same  time  most 
likely  to  be  altered  by  a  copyist.  But  here  even  these  internal 
reasons  afford  no  safe  ground  for  decision.  The  former  reading 
would  teach  that  the  Holy  Spirit  is  the  Agent  of  the  resurrection 
of  the  body.  This  is  not  elsewhere  taught  in  the  New  Testament ; 
but  is  in  harmony  with  the  nature  and  work  of  the  Spirit.  The 
other  reading  teaches  that,  because  the  body  of  the  dead  was  a 
dwelling-place  of  the  Spirit  of  God  and  therefore  sacred,  God  will 
raise  it  from  the  corruption  of  the  grave  :  a  thought  in  full  harmony 
with  the  teaching  of  Paul. 

This  evenly-balanced  evidence,  external  and  internal,  leaves  the 
true  reading  quite  uncertain.  This  uncertainty  is  reflected  in  the 
judgment  of  the  Critical  Editors.  The  reading  by  means  of  is 
given  in  Tischendorf 's  latest  edition  and  in  the  texts  of  Westcott 
and  the  Revisers :  the  reading  because  of  in  that  of  Tregelles,  in 
the  7th  edition  of  Tischendorf,  and  in  the  margins  of  Westcott  and 
the  Revisers. 

Verse  11  completes  the  triumph  of  those  rescued  from  the 
dominion  of  sin.  Even  the  bodies  in  which  the  Spirit  dwelt  are 
sacred,  and  will  be  (see  v.  23)  redeemed  from  corruption.  It  is 
true  that  lips  which  have  spoken  His  words  will  be  silent  in  death, 
that  hands  which  He  moved  to  works  of  mercy  will  moulder  into 
dust.  They  will  die  because  our  father  sinned.  But  the  triumph 
of  death  will  be  short.  Even  the  mortal  clay  which  has  been  the 
organ  of  the  Spirit  will  live  for  ever.  For  the  Hand  which  raised 
Christ  will  raise  them. 

This  verse  implies  that  the  risen  bodies  of  the  saved  will  bear  a 
definite  relation  to  the  bodies  laid  in  the  grave.  But  that  they  are 
by  no  means  identical,  is  taught  plainly  in  1  Cor.  xv.  43,  44,  50, 
Ph.  iii.  21.  This  warns  us  not  to  infer,  or  to  charge  Paul  with 
teaching,  that  our  future  and  present  bodies  will  consist  of  the 
same  particles.  And  such  collecting  of  dispersed  atoms  would  be 
utterly  meaningless.  But  Paul  asserts  clearly  that  the  victory 
gained  by  death  will,  in,  the  servants  of  Christ,  be  triumphantly 


220  EXPOSITION  OF  [div.  hi 

reversed  by  the  power  which  raised  Christ  from  the  grave  and 
raised  Him  to  heaven. 

The  new  feature  in  Rom.  viii.  i — u  is  the  Spirit  of  God.  In 
ch.  vii.  14 — 25,  the  conflict  was  between  the  Law,  approved  by  the 
mind,  and  sin  dwelling  in  the  body  ;  and  the  result  was  disastrous 
defeat  and  hopeless  captivity.  But  now  the  Spirit  has  taken  the 
field  ;  and,  by  setting  up  His  own  rule,  has  made  Paul  free  from 
the  rule  of  sin  and  the  tyranny  of  his  own  body.  His  spirit  is 
already  made  alive  by  contact  with  the  Spirit  of  life  :  and  the 
liberation  of  his  dying  body,  already  rescued  from  the  control  of 
sin,  is  only  a  question  of  time. 

FLESH.  The  immoral  influence  attributed  by  Paul  to  the  body 
gives  to  this  word  in  his  writings  special  significance. 

Flesh  is  the  soft  solid  material  of  living  or  once-living  bodies. 
So  "  flesh  and  bones "  in  Lk.  xxiv.  39  ;  "  flesh  and  blood "  in 
Mt.  xvi.  17,  Jno.  vi.  51 — 56,  1  Cor.  xv.  50,  Gal.  i.  16,  Eph.  vi.  12, 
Heb.  ii.  14.  Since  bones  and  blood  are  out  of  sight,  the  word 
flesh  denotes  frequently  the  entire  material  of  the  body.  The  flesh 
is  the  living  matter  common  to  all  men  :  the  body  is  the  one 
organized  portion  of  it  belonging  to  each  individual  and  consisting 
of  mutually-essential  members.  Since  all  life  is  robed  in  flesh,  to 
be  alive  on  earth  is  to  "live  in  the  flesh  : "  Gal.  ii.  20,  Ph.  i.  22,  24. 
The  flesh  is  contrasted  with  the  mind,  the  heart,  and  more 
frequently  with  the  spirit :  Rom.  vii.  25  ;  ii.  28  ;  i.  4,  Mt.  xxvi.  41, 
I  Cor.  v.  5,  Col.  ii.  5.  Since  a  similar  bodily  material,  though  in  a 
different  outward  form,  is  possessed  by  animals,  the  word  flesh  is 
also  applied  to  them  :   1  Cor.  xv.  39,  Rev.  xix.  18,  Isa.  xxxi.  3. 

Since  human  and  animal  life  are  never  found  except  robed  in 
corresponding  flesh,  this  word  denotes  frequently,  especially  in 
O.T.,  the  entire  man  and  the  entire  race :  so  Pss.  lvi.  4,  lxv.  2, 
lxxviii.  39,  Isa.  xxxi.  3,  xl.  5,  xlix.  26,  etc.  ;  Mt.  xvi.  17,  Lk.  iii.  6, 
Acts  ii.  17,  Rom.  iii.  20,  xi.  14,  Gal.  i.  16,  1  Pet.  i.  24.  This  use  of 
the  word  is  the  more  appropriate  because  the  sensations  and  state 
of  the  spirit  within  are  determined,  and  the  power  of  the  spirit  is 
limited,  by  its  material  clothing.  Where  the  body  is,  the  man  is  : 
what  the  man  does,  he  does  through  the  body  :  whatever  is  done 
to  the  body,  is  done  to  the  man.  All  that  we  see  of  the  man,  is 
flesh.     We  therefore  speak  of  him  as  flesh. 

Paul  teaches  frequently  that  the  body  exerts  on  the  spirit  an 
all-important  and  immoral  influence.  It  has  desires  and  actions  : 
Jlom.  vi?  12,  viii.  13.     In  \\  sin  dwells  and  reigns  ;  and  to  obey  its 


sec.  23]  ROMANS  VIII.    1— ii  221 

desires  is  to  submit  to  the  rule  of  sin  :  ch.  vi.  12.  In  our  body  the 
emotions  of  sin  were  once  at  work  ;  and  there  sin  promulgates  its 
law  and  fights  against  the  mind :  ch.  vii.  5,  23.  Hence  the  body 
of  the  unsaved  is  a  body  of  sin  ;  and  from  the  tyranny  of  this  body 
Paul  cries  to  be  set  free  :  chs.  vi.  6,  vii.  24.  Through  the  death  of 
Christ,  our  body  of  sin  is  practically  dead  :  ch.  vi.  6. 

This  teaching  prepares  us  for  the  moral  significance  of  the  flesh. 
The  influence  of  the  body  arises  from  its  needs  and  desires  and 
dislikes,  which  ever  prompt  us  to  pursue  the  objects  needful  for  the 
existence  and  comfort  of  the  body  and  to  avoid  their  opposites.  Now 
these  needs  etc.  are  common,  in  different  degrees,  to  all  men,  and 
to  some  extent  to  animals.  We  therefore  cannot  but  think  of  them 
as  inherent  to  flesh,  as  "desires  of  the  flesh  : "  Gal.  v.  16,  24.  And 
these  desires,  found  wherever  we  find  a  similar  material  organiza- 
tion, give  unity  to  the  idea  of  flesh. 

That  Paul  speaks,  e.g.  Rom.  vi.  12,  vii.  5,  23,  Gal.  v.  16 — 19,  of 
the  body  as  a  dwelling-place  of  sin  and  of  the  desires  and  works 
of  the  flesh  as  bad,  implies  that  all  men  are  by  nature  fallen. 
Through  these  desires,  evil  rules  all  except  those  whom  God  has 
rescued.  We  cannot  distinguish  the  influence  of  the  flesh  from 
the  influence  exerted  through  the  flesh  by  the  principle  of  sin. 
Hence  sin  may  be  looked  upon  as  the  animating  principle  of  the 
flesh.  This  one  spirit  of  evil  in  the  many  bodies  of  the  unsaved 
gives  additional  unity  to  the  idea  of  flesh.  And  since  the  influence 
of  the  flesh  is  always  in  the  same  direction,  we  may  look  upon  it  as 
cherishing  always  the  one  purpose  of  death  :  Rom.  viii.  6. 

Many  of  the  objects  desired  or  disliked  by  the  flesh  can  be  ob- 
tained or  avoided  only  by  first  obtaining  other  objects.  Frequently 
all  our  mental  and  bodily  powers  are  at  work  to  get  that  which 
will  preserve  or  indulge  the  body :  e.g.  intelligent  efforts  to  make 
money,  prompted  by  desire  for  bodily  gratification.  Probably  all 
sin  has  a  similar  ultimate  origin.  Hence,  in  Gal.  v.  19,  "the  works 
of  the  flesh"  include  every  kind  of  sin.  Since  the  body  desires 
objects  merely  for  its  own  preservation  and  gratification,  the 
desires  of  the  body  are  essentially  selfish.  Consequently,  in- 
dulgence of  them  puts  us  in  opposition  to  our  fellows ;  and 
"jealousy  and  strife"  are  (1  Cor.  iii.  1 — 4)  constant  results  of  a 
life  according  to  flesh. 

Those  in  Christ  are,  by  the  death  of  Christ,  set  free  from  the 
rule  of  the  body.  To  them  therefore,  crucified  with  Christ,  the 
body  of  sin  has  lost  its  power  :  Rom.  vi.  6.  They  are  no  longer 
"  in  the  flesh  : "  chs.  vii.  5,  viii.  9.     In  other  words,  they  stand 


222  EXPOSITION  OF  [div.  in 

now  in  a  new  relation  to  their  own  bodies.  Formerly  the  body 
was  the  world  in  which  they  lived.  Beyond  the  range  of  its 
vision  they  saw  nothing  :  upon  its  life  and  welfare  their  happiness 
depended.  But  now  the  Spirit  of  God  dwelling  within  them  has 
made  them  citizens  of  a  world  independent  of  the  body.  They 
no  longer  see  only  through  eyes  of  flesh,  or  lean  upon  an  arm 
of  flesh.  Therefore,  although  physically  (Gal.  ii.  20)  they  are 
still  in  the  flesh,  morally  they  are  no  longer  so. 

We  have  seen  the  contrast  of  flesh  and  spirit.  But  when  the 
word  flesh  denotes  the  one  living  material  common  to  all  men 
and  includes  the  one  animating  principle  of  evil,  it  requires  a 
nobler  contrast.  This  is  found  in  the  one  Spirit  of  God,  who 
dwells  in  the  heart,  enlightens  the  mind,  and  strengthens  the 
spirit  of  all  believers,  who  is  the  one  soul  of  their  many  souls, 
and  who  stands  in  absolute  antagonism  to  the  flesh.  So  Rom. 
viii.  4 — 13,  Gal.  v.  16 — 25.  Through  the  body  sin  seeks  to 
enslave  and  corrupt  our  spirit.  The  Spirit  of  God  rescues  us 
from  this  slavery,  becomes  the  soul  of  our  soul,  and,  acting  upon 
us  through  our  spirit  which  He  enlightens  and  strengthens,  makes 
our  body  to  be  a  living  temple  in  which  our  freed  spirit  offers 
ceaseless  sacrifice  to  God. 

The  immoral  influence  of  the  flesh  underlies  Jno.  iii.  6,  1  Jno. 
ii.  16.     Otherwise  it  is  peculiar  to  Paul. 

We  therefore  understand  the  flesh  to  be  that  material  clothing 
of  the  spirit  which  is  common  to  all  men,  in  which  alone  the 
human  spirit  dwells  on  earth,  which  in  the  unsaved  is  under 
the  control  of  sin,  and  which  exerts  or  tends  to  exert  upon  the 
spirits  of  all  men  an  influence  always  opposed  to  God.  The 
moral  use  of  the  word  flesh  is  not  so  much  a  new  meaning  as 
a  result  of  a  deeper  view  of  the  nature,  position,  and  influence, 
of  that  which  the  word  commonly  denotes. 


sfec.  24]  ROMANS  VIII.   12—17  323 


SECTION  XXIV 

THE   GUIDANCE   OF  THE  SPIRIT  IS  A   PROOF 
OF  COMING  GLORY 

Ch.  VIII.  12—17 

Therefore,  brethren,  ive  are  debtors — not  to  the  flesh,  to  live 
according  to  flesh.  13  For  if  ye  are  living  according  to  flesh,  ye 
will  die :  but  if  by  the  Spirit  ye  are  putting  to  death  the  actions 
of  the  body,  ye  will  live.  14  For,  so  many  as  are  led  by  the  Spirit 
of  God,  these  are  sons  of  God.  Xh  For  ye  did  not  receive  a  spirit 
of  bondage,  again  for  fear;  but  ye  received  a  Spirit  of  adoption, 
in  which  we  cry,  Abba,  Father.  16  The  Spirit  itself  bears  joint- 
witness  with  our  spirit  that  we  are  children  of  God.  17  But  if 
children,  also  heirs,  heirs  of  God  and  joi7it- heirs  of  Christ;  if, 
as  I  assume,  we  suffer  together,  in  order  that  we  may  also  be 
glorified  together. 

By  a  practical  application  in  7/.  12  and  a  proof  in  vv.  13 — 17 
of  the  statement  in  vv.  10,  II,  Paul  will  now  complete  his 
comparison  of  a  life  according  to  flesh  with  one  according  to 
Spirit.  We  are  bound  to  the  latter  because  it  is  a  pledge  of 
coming  glory. 

12.  Practical  inference  from  vv.  10,  11.  "If  Christ's  presence 
in  us  be  a  proof  that  our  spirit  is  alive,  and  if  God  will  raise 
the  bodies  of  those  in  whom  His  Spirit  dwells,  then  are  we 
bound  etc."  Debtors:  as  in  chs.  i.  14,  xiii.  7,  8,  xv.  27,  and 
especially  Gal.  v.  3.  Compare  the  words  owe  and  ought.  Not 
to  the  flesh:  opposite  course,  to  which  we  are  under  no  obliga- 
tion whatever.  The  contrast  adds  force  to  the  exhortation :  cp. 
ch.  vf.  17.  To  live  according  to  flesh:  to  mind  the  things  of 
the  flesh,  to  walk  according  to  flesh,  to  do  the  actions  of  the 
body,  in  vv.  5,  4,  13.  This  is  the  debt  which  the  flesh  claims 
but  which  we  are  not  bound  to  pay. 

13.  Instead  of  saying  what  we  are  bound  to  do,  Paul  breaks 
off  the  sentence  to  give  a  reason  why  we  must  not  live  according 
to  flesh.  Similarly,  in  chs.  v.  12,  vii.  12.  The  reason  given  is 
a  summary  of  vv.  6—8.  Ye  will  die :  as  in  v.  6,  vii.  24,  13,  9, 
vi.  21,  23.    But  if  by  the  Spirit  etc.:  the  course  we  are  bound 


224  EXPOSITION   OF  [div.  lit 

to  pursue.  It  takes  the  place  of  the  contrast  broken  off  in 
v.  12.  By  the  Spirit:  by  the  help  of  the  Holy  Spirit:  so 
Gal.  v.  5,  16,  18,  25.  Actions:  not  separate  acts,  but  courses 
of  action:  only  in  ch.  xii.  4,  Col.  iii.  9,  Mt.  xvi.  27,  Lk.  xxiii.  51, 
Acts  xix.  18.  For  a  list,  see  Col.  iii.  5 — 8.  Actions  of  the 
body :  such  as  supply  the  need,  or  gratify  the  desires,  of  the 
body,  or  have  this  as  their  ultimate  aim.  Body:  rather  than 
"  flesh : "  for  the  actions  were  performed  by  our  individual  body. 
They  are  different  in  different  men.  Are-putting-to-death  :  a 
bold  personification  :  a  close  parallel  in  Col.  iii.  5.  Experience 
proves  that  our  past  actions,  especially  often-repeated  actions, 
are  a  living  power  in  us  to-day,  urging  us  on  in  the  path  we 
trod  yesterday.  This  present  power  of  bygone  thoughts,  words, 
actions,  we  call  habit.  To  destroy  it,  is  to  pict  to  death  the 
actions  of  the  body.  The  present  tense  implies  that  the  destruction 
is  going  on  day  by  day ;  and  therefore  implies  that  the  evil 
influence  of  their  past  conduct  continues  even  in  the  justified. 
It  is  gradually  destroyed,  as  it  was  gradually  formed,  by  single 
acts.  Every  act  of  an  opposite  kind  weakens,  and  so  far  tends 
to  kill,  the  influence  of  our  past  life. 

We  have  here  Paul's  first  reference  to  a  gradual  development 
of  the  new  life  :  cp.  Col.  iii.  10.  Hitherto  he  has  spoken  only  of 
changes  which  have,  or  ought  to  have,  already  taken  place.  But 
the  destruction  of  habits  is  gradual.  Our  body  is  already  dead, 
in  the  sense  that  through  the  death  of  Christ  its  subjection  to 
sin,  and  its  rule  over  us,  have  ceased.  But  the  actions  of  the 
body,  i.e.  the  habits  of  our  former  life,  still  strive  to  regain  for 
the  body  which  begot  them  its  lost  dominion.  The  increasing 
weakness  of  these  habits  is  a  measure  of  spiritual  growth. 

Notice  the  double  contrast.  A  life  according  to  flesh  is  the 
way  to  death :  to  put  to  death  the  actions  of  the  body  is  a 
pledge  of  life.  Ye -will-live  :  the  eternal  life  awaiting  the  servants 
of  Christ.     So  chs.  v.  21,  vi.  22,  23,  viii.  6,  10,  11. 

14—17.  Proof  that  they  "  will  live."  By-the-Spirit :  expounding- 
same  word  in  v.  13.  Led  by  the  Spirit:  their  thoughts,  words, 
actions,  guided  by  Him.  That  He  prompts  and  enables  us  to  put 
to  death  the  actions  of  the  body,  proves  Him  to  be  the  Spirit 
of  God.  He  leads  us  by  opening  our  eyes  to  recognise  sin  and  see 
its  hurtfulness,  and  by  giving  us  moral  strength  to  conquer  it  ;  by 
revealing  the  will  of  God  and  its  excellence,  and  by  giving  us 
power  to  do  it.  Sons  of  God:  further  explained  in  w.  15 — 17, 
and  made  the  basis  of  an  important  argument. 


sec.  24]  ROMANS  VIII.   12—17  225 

15.  Proof  that  they  "  are  sons  of  God."  Ye :  assuming  that  the 
readers  are  among  the  persons  just  described.  Did  not  receive  : 
as  usual,  the  negative  side  first :  cp.  2  Tim.  i.  7.  A  spirit  of 
bondage:  such  as  animates  slaves.  This  does  not  imply  that 
any  spirit  of  bondage  actually  exists,  but  merely  denies  that  we 
have  received  such.  For  the  characterizing  genitive,  compare 
chs.  i.  4,  viii.  2,  xi.  8,  Gal.  vi.  1,  Isa.  xi.  2.  For  fear :  tendency 
of  the  spirit  which  animates  slaves.  If  God  gave  us  such,  He 
would  lead  us  back  again  to  our  former  state.  But  ye  received : 
solemn  repetition,  stating  the  actual  case.  Adoption :  vloOecria  : 
Greek  equivalent  for  a  Roman  legal  process  by  which  one  man 
took  another's  son  to  be  his  own  son.  The  adopted  son  took 
the  name  and  rank  of  the  adopting  father,  and  with  certain 
limitations  stood  in  the  same  relation  to  him  as  a  born  son.  So 
Aulus  Gellius,  bk.  v.  19  :  "  Into  another  man's  family,  and  into 
the  position  of  children,  strangers  are  received."  This  Roman 
legal  term  is  found  in  N.T.  only  here  and  in  v.  23,  ch.  ix.  4, 
Gal.  iv.  5,  Eph.  i.  5  ;  used  only  by  Paul,  a  Roman  citizen.  It  is 
specially  suitable  to  describe  a  change  made  in  accordance  with 
the  principles  of  law.  Spirit  of  adoption :  the  Holy  Spirit,  given 
to  those  whom  God  adopts  as  sons.  [The  anarthrous  term  looks 
upon  Him  qualitatively  as  a  Spirit  of  adoption^  In  whom :  under 
whose  influence,  we  cry.  Cp.  1  Cor.  xii.  3,  Mt.  xxii.  43.  Abba : 
Aramaic  word  for  Father:  so  Gal.  iv.  6,  Mk.  xiv.  36.  Christ 
spoke  frequently  to  God  and  of  God  as  Father ;  and  taught  us  to 
do  the  same.  Hence  the  Aramaic  word  with  which  He  approached 
God  became  sacred  to  His  disciples,  and  passed  into  the  lips 
even  of  those  who  spoke  other  languages.  Similarly,  Amen  and 
Hallelujah,  Hebrew  words.  The  word  Father  is  a  Greek  equiva- 
lent for  the  Aramaic  word  :  as  if  we  said,  "  Amen,  so  be  it." 

With  this  verse  compare  Gal.  iv.  6.  By  moving  us  to  cry,  the 
Spirit  Himself  cries  in  our  hearts :  for  our  cry  expresses  His 
thought.  He  moves  us  to  cry  by  revealing,  through  the  Gospel, 
the  fatherly  love  of  God  :  Rom.  v.  5.  We  recognise  that  love,  and 
cry,  My  Father  God.  By  prompting  this  cry,  the  Spirit  makes 
Himself  known  as  a  Spirit  of  adoption.  The  change  from  ye 
received  to  we  cry  puts  Paul  Himself  among  the  adopted  sons. 

16.  Argument  of  v.  15  in  a  compact  form,  showing  how  it  proves 
the  statement  in  v.  14.  The  Spirit  itself:  A.V.  :  reproducing 
the  Greek  neuter,  here  used.  The  R.V.  reads  into  Paul's  Greek 
a  correct  inference  from  v.  27,  1  Cor.  xii.  4 — 6,  2  Cor.  xiii.  13, 
Jno.  xvi.  13,  Mt.  xxviii.  19.     So  to  render,  is  not  translation,  but 

15 


226  EXPOSITION   OF  [div.  hi 

exposition.  Bears-joint-witness-with :  same  word  in  chs.  ii.  15, 
ix.  1,  (cp.  Heb.  ii.  4,)  denoting  a  confirmation  of  what  another 
witness  has  said.  Our  spirit  cried  {v.  15)  Abba,  Father:  and,  just 
as  a  similar  cry  from  a  child  is  a  testimony — though  possibly  a 
mistaken  one — that  he  is  a  son  of  the  man  whom  he  calls  Father, 
so  the  cry  to  God  of  our  spirit,  the  highest  part  of  our  being,  bears- 
witness  that  we  are  children  of  God.  That  this  cry  was  prompted 
by  the  Spirit  of  God,  adds  His  infallible  testimony  to  the  testimony 
of  our  own  spirit,  and  assures  us  that  our  confidence  is  no  delusion. 
Thus  the  Spirit  Himself  confirms  the  testimony  of  our  spirit.  In 
the  order  of  cause  and  effect,  the  witness  of  God's  Spirit  precedes 
that  of  our  own  spirit ;  for  He  reveals  to  us  the  fatherly  love 
of  God,  and  thus  moves  us  to  call  Him  Father.  But,  in  the  order 
of  our  thought,  our  own  cry  comes  first.  We  are  first  conscious  of 
our  own  filial  confidence,  and  then  observe  that  it  is  wrought  in  us 
by  the  Holy  Spirit. 

The  word  witness  is  a  favourite  in  Greek  for  whatever  affords 
proof.  Compare  carefully  Jno.  v.  36,  x.  25,  Acts  xiv.  3,  17,  xv.  8, 
Heb.  ii.  4.  It  is  specially  used  in  reference  to  the  Holy  Spirit ; 
and  is  very  appropriate  here  because  it  is  by  a  voice  put  into 
our  lips  that  the  Holy  Spirit  gives  proof  that  we  are  sons  of  God. 

17.  Completion  of  Paul's  proof  that  {v.  13)  "if  by  the  Spirit  ye 
put  to  death  the  actions  of  the  body,  ye  will  live."  If  children, 
also  heirs :  inheriting  their  father's  wealth.  This  last  word,  Paul 
expounds  in  two  directions,  in  reference  to  God  and  to  Christ. 
That  by  adoption  God  makes  us  His  sons,  implies  that  we  shall 
be  enriched  by  His  wealth,  that  we  shall  share  the  infinite  in- 
heritance which  belongs  to  Christ  as  the  Son  of  God.  The  words 
heirs  and  joint-heirs  recall  ch.  iv.  13,  14.  By  adoption  we  are, 
not  only  sons  and  heirs  of  God,  but  brothers  of  Christ  and  joint- 
heirs  of  His  glorious  inheritance. 

The  proof  of  the  assertion  in  v.  13,  "ye  will  live,"  is  now 
complete.  In  virtue  of  His  relation  to  the  Father,  Christ  will  live 
for  ever  :  cp.  Jno.  v.  26,  vi.  57.  Therefore,  if  we  are  sharers  of  His 
inheritance,  we  too  "  shall  live  "  for  ever.  And  if  so,  as  stated  in 
v.  12,  our  hope  of  eternal  life  binds  us  to  follow  the  guidance 
of  the  Spirit.  For  to  Him  we  owe  our  confidence  that  we  are 
children  of  God.  See  a  similar  argument  in  Eph.  iv.  30 ;  also 
ch.  i.  13,  14,  2  Cor.  i.  22. 

If,  as  I  assume,  etc. :  condition  on  which  we  are  heirs  together 
with  Christ.  All  who  suffer  because  they  obey  God  suffer- 
together  with  Christ.     For  their  sufferings,  like  His,  arise  from 


sec.  24]  ROMANS   VIII.    12—17  227 

the  world's  hatred  to  God,  and  are  endured  willingly  to  advance 
the  purposes  for  which  Christ  died.  Cp.  2  Cor.  i.  5,  Col.  i.  24, 
2  Tim.  ii.  12,  Mk.  x.  39.  These  words  remind  us,  as  does  ch.  v.  3, 
of  the  persecutions  of  the  early  Christians.  But  in  some  measure 
they  are  true  of  all  servants  of  Christ :  for  His  service  always 
involves  sacrifice.  In  order  that  we  may  etc. :  purpose  for  which 
God  lays  suffering  upon  us,  and  a  hope  which  helps  us  cheerfully 
to  endure  it.  We  gladly  accept  the  cross,  that  we  may  wear  the 
crown  :  so  Mt.  v.  12,  Acts  v.  41.  Glorified:  with  the  splendour, 
exciting  admiration,  with  which  God  will  crown  His  servants  : 
so  vv.  18,  21,  30,  v.  2,  1  Cor.  xv.  43,  2  Cor.  iv.  17,  Col.  i.  27.  These 
words  complete  the  picture  of  our  partnership  with  Christ.  [Notice 
the  group  of  words  beginning  with  <rw-  :  chs.  vi.  4,  5,  6,  8,  viii.  17, 
22,  26,  28,  29,  Eph.  ii.  5,  6,  Col.  ii.  II,  12,  13,  iii.  1.]  We  are  sharers 
of  His  crucifixion,  death,  burial,  resurrection.  We  must  share  His 
sufferings  j  but  we  share  His  sonship,  and  shall  share  His  heritage 
of  glory. 

The  Argument  of  vv.  12 — 17,  we  will  now  rebuild  from  the 
premises  assumed.  Paul  assumes  that  his  readers  are  day  by  day 
trampling  upon,  and  thus  destroying,  their  former  habits  of  sin ; 
and  that  they  confidently  call  God  their  Father.  Their  former 
bondage  proves  that  this  victory  is  from  a  Helper  higher  than 
themselves.  That  this  Helper  is  within  them,  and  gives  victory 
over  sin,  proves  Him  to  be  the  Spirit  of  God  :  cp.  Mt.  xii.  24 — 29. 
Again,  we  look  up  to  God  as  our  Father,  lean  upon  His  strong 
arm,  and  in  His  protection  find  rest  amid  the  uncertainties  and 
storms  of  life.  This  was  not  always  so.  In  days  gone  by, 
although  we  knew  that  God  loved  us,  His  love  had  no  practical 
effect  on  our  thoughts,  emotions,  or  life  :  it  now  fills  us  (ch.  v.  5) 
with  exultant  hope  and  joy.  This  contrast  of  past  and  present 
proves  that  God  has  put  a  new  spirit  within  us.  Moreover,  we 
find  by  experience  that  power  over  sin  and  filial  confidence  in 
God  go  together.  From  this  we  infer  that  these  have  one  source, 
i.e.  that  both  are  produced  by  the  Spirit  of  God.  And,  if  He 
prompts  us  to  call  God  our  Father,  we  cannot  doubt  that  we  are 
actually  His  children.  If  so,  our  expectation  must  be  measured 
by  the  inheritance  of  the  Firstborn  Son,  whose  brethren  we  are. 
We  therefore  infer  with  certainty  that  we  shall  share  Christ's 
immortal  life.  And,  if  so,  we  have  the  strongest  reason  for 
surrendering  ourselves  to  the  guidance  of  the  Holy  Spirit,  whose 
presence  in  us  is  the  source  and  confirmation  of  a  hope  so  glorious. 

Notice  here  an  argument  based  upon  inward  religious  experience. 


228  EXPOSITION   OF  [div.  Ill 

To  others,  such  evidence,  except  so  far  as  it  is  confirmed  by  out- 
ward conduct,  is  invalid.  But  to  the  man  himself  it  is  decisive. 
For  it  is  matter  of  direct  inward  observation.  That  Paul  appeals 
to  it  in  argument,  reveals  his  confidence  that  his  own  experience 
was  shared  by  his  readers.  Notice  also  that  his  teaching  is 
carefully  guarded  from  perversion.  He  appeals,  not  to  a  mere 
assurance  that  we  are  children  of  God,  but  to  an  assurance 
accompanied  by  power  over  sin.  Moreover,  the  voice  of  the 
Spirit  within  us  is  but  an  echo  of  teaching  which  we  can  trace 
by  abundant  documentary  evidence  to  the  lips  of  Christ.  Thus 
the  testimony  of  the  Spirit  is  one  which  we  can  intelligently  weigh 
and  estimate,  and  for  our  acceptance  of  which  we  can  give  a 
reason. 

That  a  life  beyond  the  grave  implies  resurrection  of  the  body, 
is  assumed  in  I  Cor.  xv.  18,  19,  29 — 32,  Lk.  xx.  37  :  see  my 
Corinthians  p.  287.  Assuming  this,  the  argument  in  vv.  12 — 17 
proves  the  statement  in  vv.  10,  11  that  God  will  raise  even  the 
bodies  of  His  servants.  Paul  thus  completes  the  contrast  of  a 
life  according  to  flesh  and  according  to  the  Spirit. 

In  vv.  14,  16,  they  who  follow  the  guidance  of  the  Spirit  are 
called  sons  and  children  of  God.  As  created  by  God  in  His  own 
image,  and  therefore  sharers  of  His  nature,  all  men  indiscriminately 
may  be  so  called.  But  we  notice  that  throughout  the  N.T.  these 
terms  are  reserved  for  the  righteous,  whose  sonship  is  spoken  of 
as  an  acquired  relation  to  God:  so  Gal.  iii.  26,  iv.  5,  Jno.  i.  12, 
1  Jno.  iii.  10,  Jno.  viii.  42,  44.  That  not  all  men  are  sons  of  God, 
is  implied  in  Paul's  use  of  the  term  adoption :  for  no  Roman 
adopted  his  own  son.  The  explanation  is  that  by  sin  we  lost 
our  rights  as  sons,  and  can  regain  them  only  by  the  adopting 
mercy  of  God.  A  conspicuous  and  beautiful  exception  to  the 
above  reservation  is  found  in  Lk.  xv.  11,  24:  cp.  also  Acts  xvii. 
28,  29.     See  my  New  Life  in  Christ  pp.  57 — 60. 

Division  iii.  may  from  this  point  be  suitably  reviewed.  In 
ch.  vi.,  we  have  the  new  life  in  reference  to  its  aim  and  purpose, 
viz.  God;  in  ch.  vii.,  in  reference  to  the  Law,  i.e.  the  principle 
that  God  will  treat  us  according  to  our  deserts  ;  in  ch.  viii.,  in 
reference  to  its  immediate  source  and  motive  power,  viz.  the  Spirit 
of  God.  In  ch.  vi.,  the  new  life  is  deliverance  from  the  rule  of 
sin  which  tends  to  death,  and  subjection  to  the  rule  of  God  which 
tends  to  life  :  in  ch.  viii.,  it  is  deliverance  from  the  rule  of  our  own 
flesh  which  also  tends  to  death,  and  submission  to  the  guidance 


sec.  24]  ROMANS   VIII.    12—17  229 

of  the  Holy  Spirit  who  gives  life  of  spirit  and  body.  The  difference 
results  from  the  teaching  of  ch.  vii.  The  Law  reveals  sin  as  an 
inward  power  compelling  us,  in  spite  of  better  desires,  to  serve 
sin  ;  and  thus  proves  that  in  order  to  live  for  God  we  must 
receive  a  Spirit  stronger  than  our  own  spirit,  to  set  us  free  from 
the  inward  rule  of  sin  and  to  become  by  His  own  presence  in 
us  the  source  of  a  life  of  which  God  is  the  only  aim.  We  are 
thus  prepared  to  hear  (ch.  viii.  3)  that  God  sent  Christ  in  order 
that  the  Holy  Spirit  may  become  the  guiding  principle  of  our  life. 

SPIRIT.  The  word  thus  rendered  denotes  breath  in  Gen.  vi.  17, 
vii.  15,  22,  Job  xxvii.  3,  Ps.  xxxiii.  6,  etc.  ;  cp.  2  Th.  ii.  8.  It  is  also 
used,  by  a  familiar  association  of  thought,  for  wind:  Isa.  xl.  7, 
Ps.  xviii.  15,  Gen.  viii.  1,  Num.  xi.  31,  Hos.  xiii.  15.  This  explains 
Jno.  iii.  8. 

Since  breath  is  an  invariable  mark  of  life,  which  began  with  our 
first  breath  and  will  end  with  our  last,  the  word  spirit  often  denotes 
the  principle  of  life.  So  Rev.  xiii.  15,  xi.  1 1,  Lk.  viii.  55,  Jno.  xix.  30, 
Acts  vii.  59,  Jas.  ii.  26  ;  Eccl.  xii.  7.  Animals,  since  they  breathe 
and  live,  have  a  spirit:  Gen.  vii.  15,  22,  Eccl.  iii.  19,  21.  Since 
life  is  a  condition  of  intelligence,  power,  and  activity,  the  word 
spirit  denotes  the  seat  of  knowledge,  emotion,  purpose,  and  the 
source  of  action  :  1  Cor.  ii.  11,  Mk.  ii.  8  ;  Lk.  i.  47,  Acts  xvii.  16  ; 
xix.  21  ;  Rom.  i.  9.  The  spirit  is  the  unseen  and  immaterial 
animating  principle  which  gives  to  the  visible  and  material  flesh 
animated  by  it  life,  intelligence,  power,  and  activity. 

We  frequently  read  in  O.T.  of  the  Spirit  of  God,  of  Jehovah,  and 
in  N.T.  of  the  Spirit  of  God  and  of  Christ,  the  Holy  Spirit. 
Except  in  a  few  places  noted  above,  these  terms  denote  the  source 
of  a  divine  influence  acting  on  man  from  within,  and  giving  him 
strength,  skill,  voice,  and  wisdom  altogether  beyond  his  own 
natural  capacity :  Jud.  xiv.  6,  19,  xv.  14,  xvi.  20 ;  Ex.  xxxi.  3  ; 
Num.  xxiv.  2,  1  Sam.  x.  6,  2  Sam.  xxiii.  2,  Isa.  xi.  2,  3.  Men  thus 
became  the  arm,  hand,  and  voice  of  God.  Since  this  influence 
always  tends  to  inspire  loyalty  to  God,  its  source  is  called  in 
Ps.  Ii.  11,  Isa.  lxiii.  10,  11,  the  Spirit  of  Holiness;  and  in  Rom. 
v.  5,  ix.  1,  xv.  16,  19,  etc.  the  Holy  Spirit.  We  find  also  in 
1  Sam.  xvi.  14 — 23,  Jud.  ix.  23,  an  evil  spirit  of  God,  i.e.  one  who 
works  out  in  men  God's  purpose  of  anger  :  cp.  1  Kgs.  xxii.  21. 
Throughout  the  O.T.  the  Spirit  of  God  is  the  source  of  an  inward 
influence  from  God,  a  bearer  of  the  presence,  and  of  all  the 
attributes,  of  God. 


230  EXPOSITION   OF  [div.  ill 

In  Rom.  v.  5,  the  Holy  Spirit  reveals  to  men  the  love  of  God 
manifested  in  the  death  of  Christ ;  and  in  ch.  viii.  1 5  puts  into  their 
lips  a  new  voice.  He  gives  them  moral  strength  to  conquer  sin, 
and  is  their  guide  in  life:  vv.  13,  14.  He  makes  them  to  be  in 
heart  the  people  of  God,  and  becomes  to  them  the  mainspring  of  a 
new  life  :  chs.  ii.  29,  vii.  6.  He  is  thus  a  source  of  holiness,  hope, 
and  joy  :  chs.  xv.  16,  13,  xiv.  17.  He  is  called  the  Spirit  of  Christ, 
and  is  a  bearer  in  us  of  the  presence  of  Christ ;  and  His  presence 
in  us  is  a  pledge  of  immortal  life  :  ch.  viii.  10,  II. 

In  1  Cor.  ii.  II,  the  Spirit  of  God  is  compared  to  man's  own 
spirit.  This  analogy  will  help  us  to  understand  the  term  before 
us.  Just  as  the  spirit  (Lk.  viii.  55)  given  back  to  Jairus'  daughter 
restored  to  her  lifeless  form  life,  consciousness,  activity,  and 
development,  so  the  Spirit  of  God  breathed  into  those  who  put 
faith  in  Christ  (Gal.  iii.  14)  gives  them  a  deathless  life,  makes  them 
conscious  of  the  eternal  realities,  imparts  a  new  spiritual  power 
and  activity,  and  puts  into  their  lips  a  new  song  of  praise.  And, 
just  as  our  own  spirit  is  altogether  different  from,  and  in  essential 
dignity  greater  than,  our  body,  yet  united  to  it  by  an  all-pervading 
and  mysterious  fellowship,  so  the  Spirit  of  God  is  in  essential 
dignity  infinitely  greater  than  our  spirit,  yet  pervading  it  by  a  still 
more  mysterious  fellowship. 

Notice  the  connection  between  the  Spirit  and  the  Gospel  and 
Christ.  In  the  historic  Christ,  God  has  made  Himself  manifest 
before  our  eyes.  The  Gospel  is  the  divine  light  which  bears  to 
our  mind  the  image  of  Christ.  The  Holy  Spirit  is  the  life  which 
enables  our  mental  eye  to  see  the  glorious  object,  moves  our  lips 
to  praise,  and  our  bodies  to  bow  in  worship.  Thus  the  Spirit  gives 
to  us  a  life,  intelligence,  and  power,  which  are  not  human  but 
divine. 

The  Spirit  always  acts  upon  us  from  the  inmost  chamber  of  our 
being,  i.e.  with  the  full  consent  and  approbation  of  whatever  is 
noblest  and  best  within  us  ;  in  marked  contrast  to  sin,  which  never 
secures  our  highest  approbation,  and  thus  betrays  its  foreign  and 
inferior  and  hostile  origin. 

In  Rom.  viii.  27,  we  read  that  the  Spirit  intercedes  on  behalf  of 
saints  :  see  note.  This  suggests  that  the  Spirit  is  a  person  distinct 
from  God,  with  whom  the  Spirit  intercedes.  For  without  two 
distinct  persons  there  can  be  no  intercession.  This  is  confirmed 
by  1  Cor.  xii.  4 — 6,  II,  2  Cor.  xiii.  13,  Mt.  xxviii.  19,  Rev.  i.  4,  5 
and  still  more  clearly  in  Jno.  xvi.  13,  14.  See  my  New  Life  in 
Christ  pp.  306,  308.     If  we  accept  the  clear  and  abundant  teaching 


sec.  24]  ROMANS   VIII.    12—17  231 

of  the  N.T.  that  the  Son  of  God  is  a  divine  person  distinct  from 
the  Father,  the  above  passages  and  the  whole  tenor  of  O.T.  and 
N.T.  will  compel  us  to  believe  that  with  the  Father  and  the  Son 
is  a  Third  divine  Person,  the  mysterious  and  blessed  Spirit 
of  God. 

The  word  Spirit  is  used  (e.g.  Rom.  viii.  26)  to  distinguish  this 
divine  Person  from  the  Father  and  the  Son,  who  are  also  (cp.  Jno. 
iv.  24)  essentially  spirit,  because,  in  virtue  of  His  essential  nature 
as  compared  with  that  of  the  Father  and  the  Son,  He  comes  into 
immediate  contact  with  our  spirit  as  the  inward  source  of  a  higher 
life  and  as  the  moving  principle  of  our  thoughts,  words,  and  acts. 
Moreover,  the  title  holy,  which  belongs  in  the  highest  sense  to  the 
Father  and  the  Son,  is  applied  with  special  frequency  to  this  Third 
divine  Person ;  because  conspicuously,  in  contrast  to  every  other 
inward  influence,  God  is  the  one  aim  of  the  influence  He  constantly 
exerts.  Every  moment  He  comes  forth  from  the  Father,  in  order 
that  He  may  lead  us  back  to  Him :  and  only  so  far  as  we  are 
moved  by  the  Spirit  is  God  the  one  aim  of  our  purposes  and 
efforts.  Hence  all  human  holiness  is  the  mind  of  the  Spirit 
realised  in  those  to  whom  He  is  the  soul  of  their  soul  and  the 
life  of  their  life. 

God's  work  in  man  preparatory  to  justification  is  not,  in  the 
Bible,  attributed  to  the  Holy  Spirit.  Yet  we  cannot  doubt  that 
He  is  the  Agent  by  whom  God  leads  men  (Rom.  ii.  4)  to  repentance 
and  (Jno.  vi.  44,  65)  to  Christ.  The  explanation  probably  is  that 
the  word  Spirit  is  reserved  for  this  divine  Person  when  acting  as 
spirit,  i.e.  as  a  life-giving  influence  acting  upon  us  from  within.  On 
those  not  justified  He  acts  only  from  without.  The  Hand  of  God 
is  upon  them  :  but  His  life-giving  Breath  is  not  yet  within  them. 

Assurance  of  Justification.  Paul  assumes  that  his  readers 
know  that  they  are  justified.  In  Rom.  v.  2,  he  asserts  that  they 
have  been  brought  into  God's  favour  and  stand  therein,  and  look 
forward  with  joy  to  future  glory.  In  vv.  9 — II,  he  bases  an 
argum&v^Hi  the  fact  that  they  have  been  justified  and  reconciled 
and  now  extJft  in  God.  They  have  experienced  a  total  change  in 
life  :  chs.  vi.  17 — 23,  vii.  5,  6.  They  are,  as  led  by  the  Spirit  of 
God,  sons  of  God:  ch.  viii.  13.  They  have  already  been  saved, 
and  are  looking  forward  to  a  glory  compared  with  which  present 
afflictions  are  of  no  account :  vv.  24,  18.  Although  many  of  them 
are  Gentiles,  by  faith  they  have  obtained  righteousness,  and  have 
been  grafted  into  the  good  olive  tree  :  chs.  ix.  30,  xi.  17 — 20.     The 


232  EXPOSITION   OF  [div.  hi 

Holy  Spirit,  given  to  them,  has  made  them  conscious  of  God's  love, 
and  taught  them  to  call  Him  Father  :  chs.  v.  5,  viii.  15. 

The  Galatian  Christians  were,  amid  many  imperfections,  sons 
and  heirs  of  God  through  faith,  the  Spirit  of  the  Son  crying  in 
their  hearts  "  Father  : "  Gal.  iii.  26,  iv.  6.  The  Ephesian  Christians 
had  the  forgiveness  of  their  trespasses,  had  been  saved  through 
faith  and  made  alive,  brought  near  to  God  and  built  into  the 
rising  walls  of  the  living  temple  :  Eph.  i.  7,  ii.  5,  8,  13,  20. 
When  they  believed,  they  were  sealed  with  the  Holy  Spirit,  a 
pledge  of  blessings  to  come  :  chs.  i.  13,  iv.  30.  In  his  many 
prayers,  Paul  never  asks  that  his  readers'  sins  may  be  forgiven, 
nor  does  he  hold  out  to  them  a  promise  of  forgiveness.  He 
always  assumes  that  they  know  that  they  are  forgiven.  Contrast 
the  addresses  recorded  in  Acts  xiii.  38,  xxvi.  18,  ii.  38,  where 
salvation  is  offered  to  the  unsaved. 

Similarly  in  1  Jno.  ii.  12  even  the  children  of  the  family  of 
God  are  forgiven.  The  readers  are  children  of  God,  in  a  sense 
distinguishing  them  from  others  :  ch.  iii.  2,  10.  They  know  that 
they  have  passed  out  of  death  into  life,  that  they  are  of  God, 
and  that  they  abide  in  Christ,  because  God  has  given  them  the 
Spirit :  chs.  iii.  14,  v.  19,  iii.  24,  iv.  13  :  cp.  ch.  v.  13.  Similarly 
1  Pet.  i.  3—8. 

This  teaching  suggests  that  conscious  forgiveness  was  an 
ordinary  experience  in  the  apostolic  Churches  :  it  certainly  implies 
that  it  is  a  blessing  designed  by  God  for  every  member  of  the 
Church. 

How  was  this  assurance  obtained?  Since  it  is  assumed  in 
Rom.  v.  2 — 11,  we  must  seek  an  answer  in  Paul's  foregoing 
teaching.  Assurance  is  involved  in  the  nature  of  justifying  faith. 
For,  as  we  saw  in  the  note  under  ch.  iv.  25,  this  last  is  an 
assurance  resting  upon  the  promise  and  power  and  faithfulness 
of  God  that  He  receives  into  His  favour,  in  spite  of  their  past 
sins,  all  who  put  faith  in  Christ.  For  assurance  is  matter  of 
immediate  consciousness.  Consequently,  if  God  receives  all  who 
believe,  we  know  that  He  receives  us.  Our  assurance  is  derived 
from  and  rests  upon  the  promise  and  character  of  God,  a  promise 
which  we  have  traced  by  strict  historic  method  to  the  lips  of 
Him  who  claimed  to  be  the  Son  of  God  and  who  in  proof  of 
this  claim  was  raised  from  the  dead.  This  firm  ground  of  faith 
and  hope  is  greatly  strengthened  by  the  manifestation,  in  the 
death  of  the  Son  of  God,  of  the  infinite  love  of  God  to  man. 
This  ground  of  confidence  in  God  and  of  assurance  of  salvation 


sec.  24]  ROMANS   VIII.    12—17  233 

is  rational  and  capable  of  rational  statement.  Accordingly,  in 
order  to  confirm  our  hope  of  glory,  Paul  proves  in  ch.  v.  5—8, 
by  correct  human  reasoning,  from  historic  fact,  how  great  is 
God's  love.  In  other  words,  the  assurance  of  forgiveness  assumed 
by  Paul  rests  upon  the  love  of  God  manifested  in  the  death  of 
Him  who  by  resurrection  from  the  dead  made  good  His  claim 
to  be  the  Son  of  God,  this  love  being  apprehended  by  correct 
human  reasoning.  It  rests  on  ground  external  to  us,  ground 
which  our  best  judgment  pronounces  to  be  absolutely  firm. 

Again,  Paul  teaches  in  Rom.  v.  5  that  our  assurance  of  God's 
love,  although  resting  on  well-attested  historic  fact,  is  wrought 
in  us  by  the  Holy  Spirit  ;  and  in  ch.  viii.  15  that  the  filial  cry 
with  which  we  give  utterance  to  our  assurance  is  the  echo  of 
His  voice.  Similarly,  our  consciousness  of  objects  around  us, 
while  evoked  in  us  by  those  objects,  is  conditioned  by  our  life 
and  intelligence.  For  the  inanimate  and  the  irrational  are  wholly 
or  in  great  part  unconscious  of  them.  Just  so,  our  assurance  of 
future  life  is  evoked  in  us  by  facts  placed  by  history  before  our 
eyes  and  by  words  spoken  in  our  ears,  facts  and  words  manifest- 
ing the  eternal  Nature  and  Purpose  of  God ;  and  by  the  Holy 
Spirit  who  enables  us  to  understand,  and  feel  the  force  of,  the 
facts  and  the  words.  It  has  thus  an  historic  and  logical  ground, 
and  a  spiritual  source.  Hence  Paul  is  careful  on  the  one  hand 
to  expound  the  meaning  of  the  facts  and  the  words,  and  on  the 
other  hand  to  pay  homage  to  the  Spirit  who  through  the  facts 
and  the  words  gives  us  an  assurance  of  future  glory. 

We  can  direct  for  a  time  our  exclusive  attention  either  to  the 
historic  and  visible  ground,  or  to  the  spiritual  source,  of  our 
assurance.  When  we  wish  to  prove  how  firm  is  the  foundation 
on  which  our  hope  rests,  we  go  to  the  cross  and  the  empty 
grave  and  the  promises.  At  other  times,  while  resting  in  peace 
on  this  firm  ground  of  hope,  we  acknowledge  that  whatever 
assurance  we  have  of  God's  present  favour  and  of  future  blessed- 
ness is  wrought  in  us  by  the  indwelling  Spirit.  Thus  in  the 
Gospel  by  which  God  saves  us  and  assures  us  of  salvation  we 
have  that  mysterious  inter-penetration  of  spirit  and  form  which 
is  co-extensive  with  life,  and  especially  with  human  life,  as  known 
to  us.  The  spoken  and  written  word  is  the  outward  form :  the 
Holy  Spirit  is  the  inward  and  animating  principle  which  pervades 
the  word  and  gives  to  it  life  and  power.  For  He  is  "the  Spirit 
of  the  Truth  :  "  Jno.  xiv.  1 7. 

The  process  of  assurance  may  be  thus  described,    The  Gospel 


234  EXPOSITION   OF  [div.  hi 

proclaims  that  through  the  death  of  Christ  God  receives  into 
His  favour  and  family  all  who  believe  this  good  news.  We 
have  proof  (see  Diss,  i.)  that  this  proclamation  is  the  voice  of 
God.  We  therefore  accept  it  as  true  ;  and  venture  to  believe 
that  God  accepts  into  His  favour  all  who  believe  it,  and  therefore 
ourselves.  We  thus  come  consciously  into  the  number  of  those 
whose  acquittal  the  Gospel  proclaims.  In  the  moment  of  our 
faith,  God  accepts  us  as  righteous,  adopts  us  as  sons,  and  sends 
forth  the  Spirit  of  His  Son  into  our  hearts.  The  Spirit  opens 
our  mind  to  understand  the  meaning  of  the  death  of  Christ, 
and  thus  makes  known  to  us  God's  love  :  and  this  revealed 
love  assures  us  that  the  hope  evoked  by  the  promises  will  not 
deceive  us.  We  now  look  up  to  God  as  our  Father  ;  and  we 
find  by  happy  experience  that  while  we  do  so  we  have  power 
to  conquer  our  inveterate  habits  of  sin.  This  victory  we  accept 
as  further  confirmation  of  the  promise  of  life  eternal. 


SECTION  XXV 

OUR  HOPE  IS  CONFIRMED  BY  THE  PRESENT 
STATE  OF  NATURE  AND  OF  OURSELVES 

Ch.  VIII.  18—27 

For  I  reckon  that  the  sufferings  of  the  present  season  are  of  no 
worth  in  view  of  the  glory  which  will  be  revealed  for  us.  19  For 
the  expectatiofi  of  the  Creation  waits  for  the  revelation  of  the 
sons  of  God.  n  For  to  vanity  was  the  Creation  made  subject, 
not  willingly,  but  because  of  Him  who  made  it  subject,  in  hope 
21  that  also  the  Creation  itself  will  be  ?nade  free  from  the  bondage 
of  corruption  into  the  freedom  of  the  glory  of  the  children  of 
God.  22  For  we  know  that  the  whole  Creation  groans  together 
and  is  in  travail  together  until  now. 

23  And  not  only  they  but  also  ourselves  who  have  the  firstfruit 
of  the  Spirit,  we  also  groan,  ourselves  within  ourselves,  waiting 
for  adoption,  the  redemption  of  our  body.     2I  For  in   hope  were 


sec.  25]  ROMANS   VIII.    18—27  235 

we  saved.  But  a  hope  seen  is  not  hope.  For  that  which  one 
sees,  why  does  he  hope  for?  25 But  if,  what  we  do  not  see  we 
hope  for,  with  perseverance  we  wait  for  it. 

26  In  the  same  way  also  the  Spirit  helps  with  our  weakness. 
For  what  we  are  to  pray  for,  according  to  what  is  needful,  we 
know  not.  But  the  Spirit  Itself  intercedes  for  us  with  unspeak- 
able groanmgs.  27  But  He  that  searches  the  hearts  ktiows  what 
is  the  ?nind  of  the  Spirit,  that  according  to  the  will  of  God  He 
intercedes  on  behalf  of  saints. 

18.  In  v.  17,  Paul  introduced  two  new  thoughts,  "suffer- 
together"  and  "  glorified-together."  These  he  now  expounds, 
and  thus  supports  the  implied  exhortation  to  suffer  with  Christ. 
I  reckon :  a  deliberate  calculation,  as  in  ch.  ii.  3.  The  present 
season:  as  inch.  iii.  26.  Revealed:  see  under  ch.  i.  17.  Glory 
revealed:  so  1  Pet.  iv.  13,  v.  1  ;  cp.  Col.  iii.  4.  The  splendour 
awaiting  the  sons  of  God  is  now  hidden  from  the  eyes  of  them- 
selves and  of  those  around.  But  Christ  will  soon  appear  in 
splendour ;  and  with  His  own  splendour,  before  men  and  angels, 
He  will  clothe  His  brethren.  Thus  He  and  they  will  "  be  glorified 
together."  In  the  light  of  that  glory,  present  afflictions  are  of  no 
worth.  For  ns :  purpose  of  this  revelation,  viz.  to  cover  us  with 
splendour. 

19.  Further  account  of  this  glory.  Creation:  same  word  as 
creature  in  v.  39,  ch.  i.  25,  2  Cor.  v.  17,  Heb.  iv.  13.  It  denotes 
both  the  act  of  creating  and  the  whole  or  any  part  of  that  which  is 
created  :  so  Rom.  i.  20,  Mk.  x.  6,  xiii.  19  ;  Col.  i.  15,  23,  1  Pet.  ii.  13  : 
cp.  2  Cor.  v.  17.  In  each  case,  the  precise  meaning  is  determined 
by  the  context.  Here,  the  Creation  is  distinguished  from  the  sons 
of  God;  and  therefore  does  not  include  them.  The  words  made 
subject  to  vanity  and  groa?i  in  v.  20  exclude  happy  spirits  of  other 
worlds.  The  liberation  foretold  in  v.  21  excludes  bad  angels  and 
those  who  finally  reject  the  Gospel  :  for  Paul  teaches  constantly, 
e.g.  Rom.  ii.  12,  Ph.  iii.  19,  2  Th.  i.  9,  that  their  end  is  destruction. 
It  therefore  remains  that  the  Creatio?i  here  denotes  the  entire  world 
around  us,  living  and  lifeless,  man  alone  excepted  ;  what  we  call 
Nature,  this  looked  upon  as  a  work  of  God.  The  same  word  is 
used  in  the  same  sense  in  Wisdom  v.  17,  xvi.  24,  xix.  6.  This 
interpretation  has  been  adopted,  with  slight  modifications,  by 
a  majority  of  writers  of  all  ages. 

Revelation:   recalling  the  word  revealed  in  v.  18.     The  sons 


236  EXPOSITION   OF  [div.  hi 

of  God :  recalling  v.  14.  They  are  now  in  disguise  ;  and  Christ 
is  hidden  from  their  sight.  When  He  appears,  their  glory  and 
therefore  their  true  character  and  position  will  be  made  known 
to  themselves,  to  men,  and  to  angels.  For  that  revelation  of 
their  glory,  they  wait  with  eager  expectation:  literally,  waiting 
with  outstretched  head,  as  though  listening  for  the  footstep  of  the 
Revealer.  This  expectant  attitude  of  Nature  is  here  personified, 
as  a  witness  to  the  glory  awaiting  the  sons  of  God. 

20,  21.  These  verses  justify  the  hope  implied  in  v.  19.  Vanity : 
producing  no  worthy  result  :  cp.  ch.  i.  21.  Made-subject  to 
vanity  :  condemned  to  useless  toil.  Nature  brings  forth  thorns 
and  thistles :  and,  although  with  these  are  mingled  objects  of 
use  and  beauty,  on  all  is  the  doom  of  decay.  So  v.  21  :  the 
bondage  of  corruption.  This  fruitless  effort  was  not  Nature's 
original  destiny,  but  was  a  result  of  man's  sin  :  Gen.  iii.  17,  18. 
It  was  thus  in  some  sense  forced  upon  Nature.  And  this  Paul 
expresses,  keeping  up  his  personification,  by  saying  that  Nature 
submits  to  it  not  willingly.  Because  of  Him  who  subjected : 
in  obedience  to  the  decree  of  Him  who  said  (Gen.  iii.  18)  "thorns 
and  thistles  etc."  In  hope  that :  a  prospect  of  deliverance  in- 
volved in  this  sad  decree.  Bondage  of  corruption:  by  the 
necessary  decay  of  its  products,  Nature  is  prevented  from  putting 
forth  its  powers,  from  manifesting  its  real  grandeur,  and  from 
attaining  its  original  destiny.  All  that  Nature  brings  forth  is 
doomed  to  die.  And  it  is  compelled  to  slay  its  own  offspring. 
The  lightning-flash  destroys  the  stately  oak :  the  winter's  cold 
kills  the  songsters  of  the  summer  :  and  animals  devour  other 
animals  to  maintain  life.  This  universal  destruction  limits  the 
achievements  of  Nature.  Instead  of  sustained  growth,  its  beauty 
and  strength  fade  away.  The  powers  of  the  material  Creation 
are  bound  in  fetters  of  decay.  That  this  bondage  was  not  Nature's 
original  destiny,  but  was  laid  upon  it  by  God  because  of  man's 
sin,  suggests  to  Paul  a  hope  that  Nature  itself  will  be  made 
free,  that  it  will  share  the  freedom  awaiting  the  children  of 
God.  This  liberation  from  everything  which  would  hinder  their 
full  development  belongs  to  the  glory  (see  w.  17,  18)  which 
will  be  revealed  for  them. 

22.  A  well-known  ground  for  Paul's  hope  that  Nature  will  be 
made  free :  for  we  know  etc.  Groans -together  and  is-in-travail- 
together :  one  united  cry  of  sorrow  and  one  great  anguish.  Every 
voice  in  Nature  which  reminds  us  of  its  bondage  to  corruption, 
Paul  conceives  to  be  a  cry  of  sorrow,    The  storm  which  wreaks 


sec.  25]  ROMANS   VIII.    18—27  237 

destruction,  and  the  roar  of  the  hungry  lion,  tell  that  the  original 
purpose  of  the  Creator  has  been  perverted,  and  that  Nature  is  not 
what  He  designed  it  to  be.  The  whole  Creation  .  .  .  until  now : 
a  cry  universal  and  unceasing.  Since  Nature's  disorganization  is  a 
result  of  man's  sin,  Paul  infers  that  it  will  not  last  for  ever,  and 
that  the  confusion  and  destruction  around,  so  inconsistent  with  the 
character  and  purpose  of  the  Creator,  will  give  way  to  order  and 
liberty.  In  other  words,  he  can  account  for  the  present  anomalous 
state  of  Nature  only  by  supposing  it  to  be  temporary,  to  be  pre- 
paratory to  something  more  consistent  with  its  original  destiny. 
He  therefore  speaks  of  Nature's  agony  as  travail,  as  pangs  soon 
and  suddenly  to  cease  at  the  birth  of  a  new  earth  and  heaven. 
Cp.  Jno.  xvi.  21. 

Notice  that  Paul,  when  speaking  of  future  glory,  adopts  the 
thoughts  and  words  of  the  old  prophets  :  cp.  Ps.  xcviii.  8,  Isa. 
lv.  12,  13. 

We  have  here  another  proof  (cp.  ch.  i.  20)  of  Paul's  careful 
contemplation  of  the  material  world.  For  important  coincidences, 
see  Acts  xiv.  17,  xvii.  24.  The  argument  also  involves  the  teaching 
in  Rom.  v.  12 — 14  that  death  is  a  consequence  of  sin. 

If  the  above  exposition  be  correct,  w.  19 — 22  suggest  very 
clearly  that  the  earth  beneath  our  feet,  rescued  from  the  curse  of 
sin,  will  be  our  eternal  home  :  cp.  Acts  iii.  21,  Rev.  xxi.  1.  This 
implies  the  permanence  of  matter.  Just  as  the  sin  of  man's  spirit 
brought  a  curse  on  his  body,  so  it  brought  a  curse  also  upon  the 
greater  dwelling-place  of  the  entire  race.  And,  just  as  the  body 
will  some  day  share  the  liberation  which  the  spirit  already  enjoys, 
so  will  also  the  world  around.  Thus,  in  the  teaching  of  Paul,  are 
the  fortunes  of  the  material  world  indissolubly  joined  to  those  of 
its  chief  inhabitant,  man. 

The  above  teaching  of  Paul,  if  I  have  correctly  understood  it, 
lies  open  to  objection  even  more  serious  than  that  referred  to  under 
ch.  v.  12  :  for  it  implies  that  even  animals  die  because  Adam 
sinned.  This  conflicts  with  assured  results  of  Natural  Science. 
But  possibly  this  apparent  discrepancy  arises  from  a  deeper  truth 
beyond  the  ken  of  Natural  Science,  viz.  that  the  entire  visible 
universe  was  designed  for  man  and  his  moral  education,  and  is 
therefore  subservient  to  his  destiny.  This  would  explain  many 
marks  of  imperfection  in  the  world  around.  And  it  could  be 
apprehended  in  Paul's  day  only  in  some  such  form  as  lies  before 
us  in  these  verses. 

23.  Another  confirmatory  fact.    Not  only  does  the  whole  Creation 


238  EXPOSITION   OF  [div.  hi 

groan,  waiting  for  liberation,  "but  also  ourselves  groan,  waiting 
for  adoption  and  redemption.  Firstfruit:  same  word  in  ch.  xi. 
1 6,  xvi.  5,  i  Cor.  xv.  20,  23,  xvi.  15,  Jas.  i.  18,  Rev.  xiv.  4.  In 
Dt.  xxvi.  2,  10,  Num.  xviii.  12,  13,  etc.,  it  denotes  first-ripe  fruit  or 
grain,  of  which  a  part  was  to  be  given  to  God.  The  Holy  Spirit 
received  by  Paul  and  his  readers  was  a  firstfruit  in  a  double  sense, 
in  reference  to  the  greater  number  who  will  afterwards  receive  the 
same,  as  in  the  passages  quoted  above,  and  in  reference  to  the 
greater  blessings  in  the  future  of  which  the  present  gift  of  the  Spirit 
is  a  pledge.  The  usage  of  the  N.T.  favours  the  former  reference 
here.  The  truth  embodied  in  the  latter  reference  finds  expression 
in  "the  earnest  of  the  Spirit"  in  2  Cor.  i.  22,  Eph.  i.  14,  and  may 
possibly  be  in  Paul's  thought  here.  The  words  before  us  remind 
the  readers  of  their  happy  lot  in  being  among  the  first  to  receive 
salvation.  We  groan:  a  close  parallel  in  2  Cor.  v.  2,  4,  where 
again  we  have  the  Spirit  as  an  "earnest"  of  better  things.  It 
recalls  the  groaning  of  Nature  in  v.  22.  Ourselves  within  our- 
selves :  conspicuously  asserting  the  inwardness  and  the  felt  in- 
tensity of  this  groaning.  Waiting-for  :  as  in  v.  19.  Our  groaning 
is  a  yearning  for  something  to  come,  prompted  not  merely 
by  present  burden  but  by  the  contrast  of  present  and  future. 
Adoption :  the  legal  ceremony  by  which  a  child  passed  formally 
into  the  family  of  the  adopting  father.  See  under  v.  15.  Virtually 
we  are  already  sons  of  God,  and  already  with  filial  confidence  we 
call  Him  Father :  but  we  wait  for  the  time  when  we  shall  be 
formally  and  publicly  brought  into  our  Father's  house,  clothed  in 
the  raiment  of  sons,  and  made  to  sit  down  beside  the  Firstborn 
Son.  Redemption :  a  setting  free  on  payment  of  a  price,  as  in 
ch.  iii.  24.  But  there  the  emphasis  was  on  the  price,  viz.  the  blood 
(v.  25)  of  Christ :  here  it  is  on  the  liberation,  as  in  Lk.  xxi.  28, 
Eph.  i.  14,  iv.  30.  Of  our  body:  its  rescue  from  death  and  the 
grave.  Not  only  Nature  but  even  the  bodies  in  which  the  Holy 
Spirit  dwells,  making  them  His  temple,  are  held  fast  by  fetters  of 
decay.  But  they  have  been  purchased  by  the  death  of  Christ  and 
therefore  will  be  rescued  from  the  grave.  Since  the  body  is  an 
integral  part  of  us,  not  till  it  is  rescued  will  our  redemption  be 
complete.  Therefore,  under  the  burdens  of  the  present  life  arising 
from  the  needs  and  weakness  of  the  body,  knowing  that  we  can 
enter  our  full  glory  only  by  rescue  of  our  body,  our  groaning 
assumes  the  form  of  a  yearning  for  its  rescue. 

24,  25.  Explains  the  contrast  between  the  present  hardships  and 
the  future  glory  of  the  sons  of  God.     Our  position  is  one  of  hope, 


sec.  25]  ROMANS   VIII.    18—27  239 

not  possession.  We  were  saved :  cp.  Eph.  ii.  5,  8 :  already 
rescued  from  the  punishment  and  the  present  power  of  our  past 
sins.  This  salvation  has  been  described  in  ch.  vi.  22.  Until  the 
conflict  of  life  is  over,  and  until  the  body  is  rescued  from  the 
grave,  it  is  incomplete  :  and  therefore  in  this  sense  salvation  is  in 
chs.  v.  9,  10,  xiii.  11  spoken  of  as  still  future.  In  1  Cor.  i.  18, 
2  Cor.  ii.  15,  it  is  spoken  of  as  a  process  now  going  on.  These  are 
three  modes  of  looking  at  the  same  deliverance.  In  hope,  or  by 
hope:  our  rescue  holds  before  us  a  prospect  of  better  things  to 
come.  Cp.  1  Pet.  i.  3.  Now  the  very  nature  of  hope  involves 
absence  of  things  hoped  for  :  a  hope  seen  is  not  hope.  This  last 
statement  is  sufficiently  proved  by  asking  a  question  :  that  which 
a  man  sees,  why  does  he  hope  for?  The  alternative  reading 
given  in  R.V.  and  by  Westcott  (texts)  does  not  affect  the  sense. 
Seen  .  .  .  sees  .  .  .  we  see :  as  in  2  Cor.  iv.  18.  After  showing  the 
incompatibility  of  hope  and  sight,  Paul  states,  in  v.  25,  the  believer's 
actual  attitude.  Perseverance :  as  in  chs.  ii.  7,  v.  4.  We-wait-for 
it :  recalling  vv.  19,  23,  and  a  dominant  thought  of  vv.  18 — 25.  A 
brave  holding  up  and  going  forward  in  spite  of  hardship  and 
enemies,  in  prospect  of  blessing  to  come,  is  the  normal  attitude  of 
men  whose  position  is  one,  not  of  possession,  but  of  hope. 

26.  Another  confirmation.  In  the  same  way  as  Nature  groans 
for  deliverance,  and  as  we  inwardly  groan  for  adoption  and 
redemption,  also  the  Spirit  groans  in  us  and  for  us  and  so 
helps  us  in  our  weakness.  Helps-with:  shares  our  toil  and 
conflict  :  same  word  in  Lk.  x.  40.  Our  weakness :  us  who  are 
weak,  the  abstract  for  the  concrete,  as  in  ch.  ii.  26,  27.  The 
rest  of  the  verse  states  the  special  help  which  we  need  and  the 
Spirit  gives.  We  do  not  know  what  we  are  to  pray  for  so 
as  to  pray  according  as  we  must  needs  pray.  We  are  conscious 
of  need;  and  we  groan.  But  such  is  the  weakness  (cp.  ch.  vi.  19) 
of  our  spiritual  insight  that  we  do  not  know  how  to  ask  so  that 
our  prayers  may  correspond  with  our  real  need.  But  the  Spirit, 
who  prompts  us  {v.  15)  to  call  God  our  Father,  inspires  yearn- 
ings which  words  cannot  express,  and  thus  helps  us  by  directing 
our  desires  to  proper  objects.  These  inspired  yearnings  express 
the  mind  of  the  Holy  Spirit,  and  therefore  appeal  to  God  for 
us.  Thus  He  intercedes  for  us  and  in  us  by  moving  us  to  pray. 
And  God  will  not  refuse  to  satisfy  yearnings  which  the  Spirit 
Itself  (as  in  v.  16)  by  His  own  presence  puts  within  us.  Since 
these  yearnings  are  too  deep  for  words,  they  are  described  as 
unspeakable  groanings. 


240  EXPOSITION  OF  [div.  hi 

27.  That  these  groanings  are  unspeakable,  does  not  lessen  their 
efficacy.  For  they  appeal  to  one  who  searches  the  hearts 
(Rev.  ii.  23,  Jer.  xvii.  10,  1  Sam.  xvi.  7)  and  thus  hears  this  silent 
intercession.  The  mind  of  the  Spirit:  the  aim  of  the  yearnings 
prompted  by  the  Spirit.  Same  words,  referring  to  the  general 
guidance  of  the  Spirit,  in  v.  6.  The  mind  of  the  Spirit  is  that, 
according  to  the  will  of  God,  He  intercedes  on  behalf  of  saints : 
in  other  words,  God,  who  sees  all  that  takes  place  in  the  hearts 
of  men,  recognises  that  our  yearnings  for  final  and  complete 
deliverance  are  prompted  by  the  Holy  Spirit,  in  harmony  with 
the  will  of  God,  and  are  therefore  an  intercession  of  the  Spirit 
pleading  for  men  whom  God  has  claimed  to  be  specially  His  own. 

In  ch.  v.  5,  the  Holy  Spirit  given  to  believers  reveals  to  them  the 
love  of  God  manifested  in  the  death  of  Christ.  In  ch.  viii.  15,  16, 
He  prompts  them  to  cry  Abba,  Father :  and  He  now  moves 
them  to  groan  for  complete  deliverance  from  whatever  fetters  their 
full  development.  The  inward  cry  in  v.  15,  Paul  accepts  as  a 
divine  testimony  that  they  are  children  of  God :  the  unspeakable 
groanings  in  v.  26,  he  accepts  as  an  intercession  with  God  on 
their  behalf;  an  intercession  which  cannot  be  ineffectual,  and 
which  is  therefore  a  pledge  that  these  yearnings  will  be  satisfied. 

That  the  Spirit  intercedes  with  God  for  the  final  rescue  and 
glory  of  His  servants,  suggests  that  He  is  a  person  distinct  from 
the  Father.  The  strongly  figurative  colour  of  w.  19 — 27  forbids 
us  to  accept  this  as  in  itself  decisive  proof  that  Paul  held  the 
distinct  personality  of  the  Spirit.  But  it  is  an  important  con- 
firmation of  other  passages,  e.g.  1  Cor.  xii.  4 — 6,  2  Cor.  xiii.  13, 
Mt.  xxv iii.  19,  where  the  name  of  the  Spirit  is  placed  beside  those 
of  the  Father  and  the  Son,  and  of  still  more  definite  teaching  in 
Jno.  xvi.  13,  14. 

Review  of  18 — 27.  In  ch.  v.  2,  Paul  showed  that  justification 
through  faith  gives  an  exultant  hope  of  glory.  While  showing 
this,  he  could  not  pass  in  silence  over  the  hardships  which  were 
so  conspicuous  a  part  of  the  lot  of  the  Christians  of  his  day. 
He  asserts  that  even  these  hardships  indirectly  confirm  this 
glorious  hope.  In  ch.  viii.  13 — 17,  he  shows  that  the  Holy  Spirit 
in  their  hearts,  moving  them  to  call  God  their  Father,  is  Himself 
a  proof  that  they  are  children  of  God  and  heirs  of  the  glorious 
heritage  of  Christ.  And  again,  present  hardships,  apparently  so 
inconsistent  with  this  blessed  relation  to  Christ,  demand  con- 
sideration.    This  they  receive  in  vv.  18 — 39. 

Paul   declares  that   present   hardships  are  not  worthy  to  be 


sec.  26]  ROMANS   VIII.    28—39  241 

compared  with  the  glory  awaiting  us.  So  great  is  this  glory  that 
it  will  transform  even  the  material  universe.  An  indication  of 
this,  Paul  finds  in  the  decay  which  reigns  over  all  things  around 
us,  so  inconsistent  with  the  original  destiny  of  a  good  creature 
of  God,  a  doom  inflicted  on  Nature  because  of  man's  sin.  This 
doom  of  decay,  Paul  represents  as  a  groaning  for  deliverance  and 
accepts  as  a  pledge  that  deliverance  will  come.  This  groaning  is 
shared  by  us  who,  as  Paul  expounded  in  vv.  4 — 17,  have  received 
the  Holy  Spirit  as  the  animating  principle  of  a  new  life.  It  is 
indeed  prompted  by  the  Spirit  who  makes  us  conscious  of  the 
contrast  between  our  present  condition  and  the  glory  awaiting 
us.  And  if  so,  these  divinely-implanted  yearnings  plead  with 
God,  silently  but  effectively,  for  us.  They  are  in  harmony  with 
the  will  of  God  ;  and  are  therefore  a  pledge  of  their  own  fulfilment. 


SECTION  XXVI 

IN  ALL   THINGS    WE  ARE  MORE   THAN 
CONQUERORS 

Ch.  VIII.  28—39 

Moreover,  we  know  that  with  those  that  love  God  all  things  work 
together  for  good,  with  those  that  are  called  according  to  purpose. 
29  Because,  us  whom  He  foreknew,  He  also  foreordained  to  be 
conformed  to  the  image  of  His  Son,  in  order  that  He  may  be 
firstborn  among  many  brethren.  30  But,  whom  He  foreordained, 
these  He  also  called  :  and,  whom  He  called,  these  He  also  justified  : 
but,  whom  He  justified,  these  He  also  glorified. 

31  What  then  shall  we  say  to  these  things  f  If  God  be  on  our 
side,  who  is  against  us  ?  32  He  that  did  not  spare  His  own  Son 
but  on  behalf  of  us  all  gave  Him  up,  how  shall  He  not  also  with 
Him  give  us  all  things  by  His  grace  ?  u  Who  will  bring  a  charge 
against  God's  chosen  ones  ?  It  is  God  that  justifies  :  34  who  is  he 
that  condemns  ?     It  is  Christ  that  died,  but  rather  that  was  raised, 

16 


242  EXPOSITION   OF  [div.  hi 

who  is  at  the  right  hand  of  God,  who  also  intercedes  o?i  our  behalf. 
35  Who  shall  separate  us  from  the  love  of  Christ  t  Shall  affliction, 
or  helplessness,  or  persecution,  or  fa?nine,  or  nakedness,  or  danger, 
or  sword?  36  According  as  it  is  written,  "On  account  of  Thee 
we  are  put  to  death  all  the  day  :  we  have  been  reckoned 
as  sheep  for  slaughter '."  37 Nay,  in  all  these  things  we  more 
than  conquer,  through  Him  that  loved  us.  3S  For  I  am  persuaded 
that  neither  death  nor  life,  nor  angels  nor  principalities,  nor  things 
present  nor  things  coming,  nor  powers,  39  nor  height  nor  depth, 
nor  any  other  creature,  shall  be  able  to  separate  us  from  the  love 
of  God  which  is  in  Christ  Jesus  our  Lord. 

In  vv.  12 — 17,  the  Holy  Spirit,  by  enabling  us  to  conquer  sin 
and  call  God  our  Father,  gave  proof  that  we  are  children  of  God 
and  heirs  of  the  glory  of  Christ.  In  vv.  18 — 27,  the  hope  thus 
inspired  was  confirmed  by  our  present  sufferings  ;  inasmuch  as 
they  force  us  to  yearn  with  a  divinely-taught  yearning,  which  in 
some  sense  even  Nature  itself  shares,  for  the  consummation  of 
our  sonship.  We  shall  now  learn  that  these  sufferings  are  working 
out  our  good,  and  are  powerless  to  injure  us. 

28.  Another  important  point  in  our  favour.  Not  only  does  the 
Spirit  help  us  by  prompting  our  groanings,  but  all  things  help 
us.  All  things  work  together :  harmonious  co-operation,  under 
apparent  discord.  The  Vat.  and  Alex.  MSS.  read  God  works  all 
things.  But  the  weight  of  evidence  is  against  the  insertion,  the 
context  suggests  that  things  around  are  here  regarded  as  active 
rather  than  passive,  and  the  insertion  is  easily  explained  by 
failure  to  appreciate  Paul's  personification  of  Nature.  For  good : 
to  do  us  good,  as  in  ch.  xiii.  4.  Contrast  Gen.  xlii.  36  :  "  all 
these  things  are  against  me."  Those  that  love  God :  the  normal 
relation  of  sons  to  their  father,  and  of  intelligent  creatures  to 
God.  It  is  therefore  a  condition  and  limitation  of  this  helpful 
co-operation  of  Nature  :  cp.  1  Cor.  viii.  3.  With  them  or  for 
them  :  the  dative  governed  by  aw-  or  the  dative  of  advantage. 
Probably  the  former.  We  work,  and  all  things  help  us  in  our 
work.  Those  that  are  called  according  to  purpose:  further 
description  of  those  who  love  God.  These  unexpected  words 
prove,  as  we  shall  see,  that  all  things  work  together  with  us. 

Called :  persons  who  have  received  a  summons  ;  in  this  case, 
as  we  read  in  v.  30,  from  God.  Same  word  in  ch.  i.  1,  6,  7, 
1  Cor.  i.  1,  2,  24,  Mt.  xxii.  14,  Jude  1,  Rev.  xvii.  14.     The  Gospel 


sec.  26]  ROMANS   VIII.    28—39  243 

is  a  divine  call  summoning  men  to  the  service  of  Christ :  2  Th. 
ii.  14,  1  Cor.  vii.  18 — 22.  The  apostles  had  received  a  special 
call:  Gal.  i.  15,  Mt.  iv.  21,  ix.  9.  That  the  word  called  is 
(e.g.  1  Cor.  i.  24)  a  distinctive  title  of  believers,  does  not  prove 
or  even  suggest  that  they  have  received  a  call  not  given  to  those 
who  reject  the  Gospel.  For  the  term  is  sufficiently  accounted 
for  by  the  infinite  importance  of  the  Gospel  summons  as  the 
instrument  of  salvation.  Paul  never  forgot  that  he  was  a  called 
apostle,  remembering  the  voice  which  arrested  him  on  the  way 
to  Damascus.  But  doubtless  Judas  was  called  to  the  same 
office.  Of  any  special  call  to  repentance  and  faith  given  to 
some  who  hear  the  Gospel  and  not  to  all,  and  always  effectual, 
we  never  read  in  the  New  Testament.  In  Mt.  xxii.  3 — 14,  we 
read  of  some  who  were  called  and  yet  finally  rejected ;  and  in 
2  Th.  i.  8  of  their  destruction. 

According  to  purpose:  2  Tim.  i.  9,  Eph.  i.  11,  hi.  u.  The 
Gospel  corresponds  with,  and  makes  known,  a  purpose  of  God 
touching  those  to  whom  it  is  preached.  In  this  purpose  lies 
its  real  worth.  Just  so,  when  a  king  resolves  to  honour  a  man, 
and  carrying  out  his  resolve  calls  him  into  his  presence,  the 
importance  of  the  royal  summons  depends  on  the  royal  purpose. 
So  the  real  significance  of  the  Gospel  is  measured  by  the  divine 
purpose  which  prompted  it.  This  purpose  is  universal :  1  Tim. 
ii.  4.  Consequently,  all  who  hear  the  Gospel  are  called  according 
to  purpose.  That  God  has  thought  fit  that  His  purpose  shall 
be  accomplished  only  in  those  who  believe  and  persevere,  does 
not  make  the  purpose  less  real  and  important,  or  less  than 
universal. 

On  the  importance  of  these  last  words  of  v.  28,  see  under  v.  30. 

29,  30.  Facts  explaining  the  purpose  just  mentioned,  and  proving 
the  assertion  that  all  things  work  together  for  good.  Foreknew: 
same  word  in  ch.  xi.  2,  Acts  ii.  23,  xxvi.  5,  1  Pet.  i.  2,  20, 
2  Pet.  hi.  17,  Wisdom  vi.  13,  viii.  8,  xviii.  6:  simply,  to  know 
beforehand.  There  is  nothing  here  to  suggest  any  other  than 
this  simple  meaning.  In  the  everlasting  past,  we,  our  circum- 
stances, disposition,  and  conduct,  stood  before  the  mind  of  God. 
Us:  added  merely  to  make  a  complete  English  sentence.  The 
rendering  (R.V.)  whom  He  foreknew  may  suggest  that  God  fore- 
ordained to  the  image  of  Christ  all  whom  He  foreknew.  But 
Paul  merely  asserts  that  those  whom  God  foreordained  were  then 
present  to  His  thought.  So  1  Pet.  i.  2.  Nor  does  he  say  that 
God  foreknew  them  in  any  sense  other  than  that  in  which  He 


244  EXPOSITION   OF  [div.  hi 

foreknew  all  men.  The  reason  for  the  insertion  of  these  words 
will  soon  appear. 

Foreordained  or  predestined ':  marked  out  beforehand,  especially 
in  one's  mind:  found  in  N.T.  only  in  Eph.  i.  5,  II,  Acts  iv.  28, 

1  Cor.  ii.  7.  The  simpler  form  ordained  (op/£a>)  is  found  in 
Rom.  i.  4,  Lk.  xxii.  22,  Acts  ii.  23,  x.  42,  xi.  29,  xvii.  26,  31, 
Heb.  iv.  7  ;  and  means  to  mark  off  some  object  by  drawing  a 
boundary-line  around  it.  A  parent  who,  before  his  child  is  old 
enough  for  a  trade,  chooses  one  for  him  predestines  the  boy. 
He  marks  out  beforehand  a  path  in  which  he  would  have  him 
go.  This  purpose,  whether  accomplished  or  not,  is  predestination. 
To  be  conformed  etc.:  God's  purpose  for  the  persons  here 
referred  to.  Image :  as  in  ch.  i.  23,  1  Cor.  xi.  7,  xv.  49,  2  Cor. 
iii.  18,  iv.  4,  Col.  i.  15,  Heb.  x.  1,  Mt.  xxii.  20,  Rev.  xiii.  14,  15  : 
any  mode  in  which  an  object  presents  itself  to  us,  whether  in 
essential  relation  to  the  object  or  a  mere  imitation  of  it.  In 
the  eternal  past,  before  the  eye  of  God  stood  His  Son.  That 
glorious  image,  His  essential  nature  as  contemplated  by  the 
Father,  God  resolved  to  make  the  pattern  to  which  should  be 
conformed  those  who  in  later  days  should  put  faith  in  Christ. 
Confor?ned :  sharing  the  same  form,  or  mode  of  self-presentation. 
Same  word  in  Ph.  iii.  21,  cognate  words  in  Ph.  iii.  10,  Rom.  xii.  2, 

2  Cor.  iii.  18.  God's  eternal  purpose  was  that  His  created  sons 
should  share,  in  created  and  finite  form,  the  mode  in  which  the 
eternal  Son  ever  presents  Himself  to  God :  conformed  to  the 
image  of  His  Son.  The  context  suggests  that  Paul  refers  specially 
to  the  glory  of  Christ.     But  this  involves  moral  likeness. 

That  He  may  be  etc.:  the  ultimate  aim  of  the  purpose  just 
mentioned.  Firstborn:  Col.  i.  15,  18,  Heb.  i.  6,  Rev.  i.  5,  Lk.  ii.  7, 
Heb.  xi.  28,  xii.  23.  God  resolved  to  surround  His  eternal  and 
only-begotten  Son  by  many  created  sons  whom  He  would  not 
be  ashamed  to  call  brethren.  These  words  suggest  that  the 
glorification  of  the  sons  of  God  will  add  glory  to  the  eternal 
Son.  And  this  is  an  additional  assurance  that  this  purpose  will 
be  accomplished. 

30.  Accomplishment  of  this  purpose  already  begun.  He  also 
called:  by  means  of  the  Gospel :  2  Th.  ii.  14.  He  also  justified: 
through  faith,  as  in  chs.  iii.  30,  iv.  5.  He  also  glorified:  as  in 
v.  17.  So  certain  to  Paul  is  the  glory  awaiting  the  sons  of  God 
that  he  speaks  of  it  as  already  theirs.  So  Eph.  ii.  6.  While 
he  ponders  the  eternal  purpose  of  God,  he  forgets  distinctions 
Qf  time,  and  looks  back  upon  it  as  actually  accomplished.     The 


sec.  26]  ROMANS  VIII.    28—39  245 

tense  reveals  the  fulness  of  his  confidence.  These  words  do 
not  imply  or  suggest  that  the  predestination,  call,  justification, 
and  glorification  are  co-extensive.  Paul  thinks  only  of  his  readers, 
of  God's  eternal  purpose  to  make  them  sharers  of  the  glory  of 
Christ,  and  of  the  steps  by  which  He  is  accomplishing  this 
purpose.  All  else  is  irrelevant  to  the  matter  in  hand,  which  is 
not  to  teach  further  about  the  way  of  salvation,  but  to  give 
additional  proof  of  the  glory  awaiting  the  sons  of  God. 

We  see  now  the  importance  of  the  words  whom  He  foreknew. 
If  the  accomplishment  of  a  man's  purpose  depends  on  the  action 
of  another,  he  is  uncertain  about  it.  With  us,  contingency  and 
certainty  cannot  go  together :  with  God,  they  can.  For  God 
foreknew  from  eternity  what  every  man  will  do.  When  the 
world  was  but  a  thought  in  the  Creator's  mind,  every  man  in 
all  his  circumstances  and  inward  and  outward  conduct  stood  before 
His  eye.  He  saw  man  in  sin,  and  resolved  to  save  (1  Pet.  i.  20) 
through  the  blood  of  Christ  and  through  the  Gospel  all  whom 
He  foresaw  putting  faith  in  Christ  and  walking  perseveringly  in 
His  steps.  He  also  resolved  to  change  them  into  the  moral  like- 
ness of  Christ  and  to  make  them  sharers  of  His  eternal  glory. 

We  must  carefully  avoid  the  error  of  supposing  that  our  foreseen 
faith  moved  God  to  predestine  us  to  salvation.  He  was  moved 
to  save  us  simply  by  our  foreseen  misery  and  His  own  mercy : 
2  Tim.  i.  9,  Tit.  iii.  5.  Having  resolved  to  save,  He  was  moved 
by  His  infinite  wisdom  and  undeserved  favour  to  select  persevering 
faith  as  the  condition  of  salvation.  And,  having  chosen  this 
condition,  He  now  uses  means  to  lead  men  to  repentance  and 
faith.  So  far  from  our  faith  being  a  ground,  it  is  a  result,  of  God's 
predestination.  But  although  salvation  is  altogether  a  result  of 
God's  eternal  purpose,  and  in  no  way  whatever  a  result  of  anything 
we  have  done  or  can  do,  God  nevertheless  permits  man  to  resist 
effectually  the  influences  which  lead  to  salvation.  He  thus  makes 
the  salvation  of  each  individual  dependent  on  his  self-surrender 
to  these  divine  influences.  But  since  this  self-surrender  or  re- 
jection was  foreseen,  God  knew  from  the  beginning  the  exact 
result  of  the  death  of  Christ. 

On  Paul's  doctrine  of  Predestination,  see  further  in  the  note 
at  end  of  ch.  ix. 

Such  is  God's  purpose.  It  is  complete  proof  that  He  (v.  31)  is 
on  our  side.  Now  this  purpose  is  earlier  than  the  universe  around 
us,  earlier  than  the  social  and  natural  forces  which  sometimes 
press  so  heavily  upon  us.     And  even  these  social  and  natural 


246  EXPOSITION   OF  [div.  hi 

forces  sprang  ultimately  from  Him  who  formed  for  us  this  eternal 
purpose  of  blessing  and  glory.  They  therefore  cannot  frustrate 
this  purpose.  Nay,  more.  God  would  not,  without  sufficient 
motive,  permit  suffering  to  fall  on  those  whom  from  eternity  He 
has  resolved  to  bless.  The  only  explanation  of  the  hardships 
which  now  press  so  heavily  on  some  servants  of  Christ  is  that  they 
are  the  mysterious  means  by  which  God  is  working  out  His 
purpose  of  mercy  for  them.  Thus  the  purpose  which  prompted 
the  Gospel  call  assures  us  (see  v.  28)  that  all  things  are  working 
together  for  our  good. 

31 — 39.  A  song  of  triumph,  evoked  by  the  statement  in  v.  28  and 
the  proof  of  it  in  vv.  29,  30.  In  it  culminates  the  exposition  of  the 
Gospel  given  in  chs.  iii.  21 — viii.  30. 

31.  What  then  shall  we  say  ?  what  inference  shall  we  draw  ? 
as  in  chs.  iii.  5,  iv.  1.  To  these  things:  triumphant  reference  to 
w.  29,  30.  An  answer  is  implied  in  the  next  question.  We  shall 
infer  that  God  is  on  our  side,  or  acting  on  our  behalf:  and  this 
will  make  needless  the  question  who  is  against  US  ?  For  all 
things  and  persons  are  under  God's  control,  and  therefore  cannot 
hinder  the  accomplishment  of  His  eternal  purpose  :  and  this,  we 
have  just  seen,  is  to  make  us  sharers  of  the  glory  of  Christ.  The 
word  who  suggests  that  the  hardships  Paul  has  in  view  were  in 
part  caused  by  persons. 

32.  Another  question,  suggesting  a  proof,  from  the  costliness  of 
our  salvation,  how  earnestly  God  is  on  our  side.  He  did  not 
spare :  so  2  Pet.  ii.  4,  5  ;  1  Cor.  vii.  28 :  did  not  shield  from 
suffering.  His  own  Son:  the  point  of  the  argument.  Cp.  ch.  v.  10. 
Gave  Him  up:  to  suffering  and  death:  as  in  ch.  iv.  25.  On 
behalf  of  US  all :  supporting  the  words  o?i  our  behalf  in  v.  31.  In 
the  words  us  all,  Paul  thinks  probably  only  of  himself  and  his 
readers  ;  although  his  words  here  are  true  in  a  wider  sense.  His 
question  here  assumes,  and  uses  as  a  ground  for  confident  hope, 
the  important  teaching  in  chs.  iii.  25,  v.  6—10.  How  shall  he  not 
etc.?  practical  inference  from  the  foregoing  words,  put  into  the 
form  of  a  question.  If  He  has  done  the  one,  it  is  impossible  to 
doubt  that  He  will  do  the  other.  With  Him  :  the  gift  of  Christ  to 
die  for  us,  and  all  other  gifts,  here  placed  in  closest  connection. 
Give-by-His-grace :  cognate  to  the  word  in  chs.  i.  11,  v.  15,  16, 
vi.  23.  All  things :  i.e.  all  things  good  for  us.  The  undeserved 
favour  of  God,  which  for  our  sake  has  already  given  up  to  death 
His  own  Son,  will  not  hold  back  from  us  any  good  thing.  For, 
compared  with  that  supreme  gift,  all  else  is  nothing. 


sec.  26]  ROMANS   VIII.    28—39  247 

33,  34.  The  gift  of  Christ  recalls  our  sins  which  made  needful 
His  death.  The  doubt  thus  suggested,  Paul  meets  by  reminding 
his  readers  that  they  are  God's  chosen  (or  elect)  ones.  So  chs. 
ix.  11,  xi.  5,  and  note  under  ch.  ix.  II.  To  bring  a  charge  against 
such,  is  to  dispute  the  justice  of  God's  choice.  For  it  is  God  who 
justifies.  The  second  question,  Who  is  he  that  condemns? 
supports  who  shall  bring  a  charge?  just  as  God  that  justifies 
supports  God^s  chosen  ones.  To  bring  a  charge  against  believers, 
is  to  condemn  those  whom  God  has  justified  and  chosen  to  be  His 
own.  Thus  God's  decree  of  justification  silences  all  doubt,  even 
that  suggested  by  memory  of  our  past  sin.  Christ  who  died: 
recalling  the  argument  in  v.  32.  But  rather:  throwing  into 
conspicuous  prominence  the  fact  that  the  crucified  was  also  raised. 
The  words  from  the  dead  (R.V.)  found  in  some  good  MSS.  are 
doubtful  and  do  not  add  to  the  sense.  Who  is  at  the  right  hand 
of  God :  following  the  risen  One  to  His  present  place  of  glory  :  so 
Col.  iii.  1—4.  Intercedes  (same  word  in  vv.  26,  27)  on  our  behalf: 
same  phrase  and  thought  in  Heb.  vii.  25.  Notice  the  stately 
gradation  :  died  .  .  .  was  raised  .  .  .  at  the  right  hand  of  God .  .  . 
intercedes  for  us.  These  great  facts  are  abundant  proof  that  (^.31) 
God  is  on  our  side  and  that  therefore  no  one  can  injure  us. 

35,  36.  Two  final  and  triumphant  questions.  The  love  of 
Christ:  His  love  to  us  :  cp.  v.  37,  Gal.  ii.  20.  Who?  as  in  v.  31. 
Who  shall  separate?  put  us  beyond  reach  of  Christ  and  thus 
deprive  us  of  the  practical  effect  of  His  love.  The  various  hard- 
ships of  the  present  life  are  paraded  as  powerless  captives. 
Affliction,  helplessness:  as  in  ch.  ii.  9.  At  the  word  sword, 
Paul  breaks  off  his  question  to  quote  Ps.  xliv.  22,  which  reminds 
us  that  the  death  of  God's  people  by  the  sword  is  no  new  thing. 
The  Psalm  refers  to  men  who,  though  faithful  to  God,  suffered 
military  disaster.  Their  enemies  reckoned  them  as  sheep  ready 
for  slaughter :  and  the  work  of  death  went  on  all  the  day.  This 
destruction  was  a  result  of  loyalty  to  God :  on  account  of  Thee. 
Although  we  do  not  know  the  facts  referred  to,  we  learn  that  there 
were  men  in  that  day  who  died  because  they  served  God,  and 
were  thus  forerunners  of  the  Christian  martyrs.  This  is  another 
harmony  of  the  old  and  new. 

37.  We-more-than-conquer  :  for  all  things,  including  our  enemies 
and  hardships,  are  {v.  28)  working  together  with  us  for  good. 
Through  Him  that  loved  us  :  Christ :  see  v.  35,  1  Cor.  xv.  57  : 
cp.  Gal.  ii.  20,  Eph.  v.  25.  The  victory  is  from  God,  through 
Christ,  and  through  the  death  which  reveals  His  love  to  us. 


248  EXPOSITION   OF  [div.  hi 

38,  39.  A  confident  answer  to  the  question  in  v.  35.  Persuaded : 
deliberate  conviction  :  same  word  in  ch.  xv.  14,  2  Tim.  i.  5,  12. 
Death:  put  first,  because,  to  the  early  Christians,  ever  imminent. 
Yet  life  also  has  its  perils.  Principalities :  those  who  among 
angels  hold  superior  rank,  as  angel-princes  or  archangels  :  as  in 
Eph.  i.  21,  iii.  10,  Col.  i.  16,  ii.  10,  of  good  angels  ;  and  in 
1  Cor.  xv.  24,  Eph.  vi.  12,  Col.  ii.  15,  of  bad  ones.  Doubtless  they 
were  "the  chief  princes"  of  Dan.  x.  13,  21,  xii.  1.  It  is  not  easy 
to  decide  whether  Paul  refers  to  good  or  bad  angels,  or  angels 
without  thought  of  moral  character.  Gal.  i.  8  makes  even  the  first 
supposition  possible.  But  since  Paul  uses  the  word  for  angels 
good  or  bad,  leaving  the  context  to  determine  which,  he  probably 
refers  here  simply  to  angelic  power  (cp.  will  be  able)  of  whatever 
kind.  Not  even  angels  are  strong  enough  to  tear  us  from  God. 
Things  present :  be  they  what  they  may.  Things  coming :  the 
uncertain  possibilities  of  the  future.  Powers :  kings,  magistrates, 
etc.  Height:  to  which  we  look  up  with  helpless  fear.  Depth: 
the  chasm  which  opens  ready  to  engulf  us  :  cp.  Eph.  iii.  18. 
Able  to  separate  US  :  stronger  than  will  separate  in  v.  35.  Love 
of  God  ...  in  Christ  Jesus :  the  love  of  God  to  man  manifested 
in  the  historic  human  personality  of  Christ  and  apprehended  by 
inward  contact  with  our  risen  Lord.  "  Neither  the  hand  of  death 
nor  the  events  of  a  prolonged  life,  nor  angels  of  ordinary  or 
extraordinary  rank,  neither  the  hardships  of  the  present  nor  the 
uncertainties  of  the  future,  nor  powers  of  any  kind,  neither 
exaltation  or  any  exalted  being  nor  deepest  abasement,  nor 
anything  else  which  God  has  made,  can  put  us  beyond  reach  of 
that  love  of  God  which  shone  upon  us  in  the  person  and  from 
the  cross  of  Christ  and  is  with  us  now  by  vital  union  with  Him." 
And,  since  our  enemies  cannot  separate  us  from  Him,  they  are 
powerless  to  hurt  us.  We  are  more  than  conquerors.  That  they 
are  permitted  by  our  Father  in  heaven  to  approach  us,  is  proof 
that  they  are  working  out  for  us  those  purposes  of  mercy  and 
glory  which  He  formed  for  us  before  the  world  was,  and  for  which 
He  made  the  world.  Thus,  to  us  who  love  God,  underneath 
apparent  discord  is  profound  harmony,  a  harmony  of  blessing. 

We  have  in  w.  31 — 39  the  first  prolonged  outburst  of  Christian 
emotion.  It  is  evoked  by  contemplation  of  the  hardships  and 
perils  of  the  present  life.  As  Paul  surveys  his  enemies,  numerous 
and  various,  passing  before  him  in  long  procession  but  unable 
to  injure,  he  realises  the  completeness  of  the  victory  which  God 
has  given.     So  in  all  ages  the  loudest  songs  of  triumph  have  been 


sec.  26]  ROMANS   VIII.    28—39  249 

sung  in  the  face  of  the  fiercest  foes  by  men  who,  while  the  powers 
of  darkness  were  doing  their  worst,  found  themselves  more  than 
conquerors.  But  we  have  here  much  more  than  emotion.  Each 
verse  is  full  of  argument :  for  Paul's  exultation  rests  on  solid 
objective  grounds.  He  looks,  not  at  himself,  but  at  God  and 
Christ ;  he  remembers  the  purpose  which  God  formed  before 
the  world  was,  and  the  price  He  paid  to  accomplish  it ;  and  from 
this  infers  that  God  is  on  his  side  and  will  withhold  from  him  no 
good  thing.  The  accusations  of  enemies  and  of  conscience  are 
silenced  by  the  Gospel  in  which  God  proclaims  our  justification 
and  by  Paul's  assured  conviction  that  to  save  us  from  punishment 
Christ  died,  and  now  intercedes.  Thus  the  historic  facts  of 
Christ's  death  and  resurrection  attest  the  love  of  Christ  and  of 
God.  And  from  that  love  no  foe,  human  or  superhuman,  can 
tear  us. 

The  relation  between  this  confidence  of  final  victory  and  Paul's 
solemn  warning  that  unless  his  readers  continue  in  faith  they  will 
fall  and  finally  perish,  will  be  discussed  under  ch.  xi.  24. 

Division  hi.,  and  with  it  Paul's  exposition  of  the  Gospel,  are 
now  complete.  In  Div.  I.,  he  proved  that  all  men  are  exposed  to 
punishment.  In  Div.  II.,  he  asserted  justification  through  faith, 
and  through  the  death  of  Christ ;  and  proved  that  justification 
through  faith,  which  overthrows  all  Jewish  boasting,  is  in  harmony 
with  God's  recorded  treatment  of  Abraham,  and  that  justification 
through  the  death  of  Christ  gives  us  a  hope  of  glory  based  on 
God's  love,  and  is  a  counterpart,  and  the  only  conceivable  ex- 
planation, of  the  entrance  of  death  through  Adam's  sin.  Div.  in. 
is  introduced  by  an  objection  that  the  teaching  of  Div.  11.  leads 
to  immorality.  This  objection,  Paul  meets,  not  by  guarding  or 
qualifying  the  doctrine  of  justification,  but  by  putting  beside  it  the 
doctrine  that  God  wills  us  to  live,  by  inward  union  with  Christ, 
a  life  like  His  life  of  devotion  to  God.  This  new  life,  we  obtain 
by  reckoning  it  to  be  ours.  Paul  justifies  the  gift  of  it  to  men 
condemned  by  the  Law,  by  showing  that  in  Christ  we  are  set 
free  from  the  dominion  of  the  Law  ;  and  justifies  the  Law  which 
condemns  us  by  asserting  that  our  own  best  intelligence  approves 
its  judgment.  He  goes  on  to  say  that  of  this  new  life  the  Spirit 
of  God  is  the  guiding  principle  ;  and  proves  that  the  Spirit  within 
us  is  a  sure  pledge  of  the  glory  awaiting  us.  This  is  not  disproved 
by  our  afflictions  :  for  our  present  state  is  one,  not  of  possession, 
but  of  hope.     And  our  hope  is  confirmed  by  the   state  of  the 


250  EXPOSITION   OF  [div.  hi 

natural  world  around  us,  and  by  our  divinely-taught  yearnings 
for  the  accomplishment  of  the  promises.  God  is  on  our  side  : 
therefore  the  hardships  of  life  cannot  hurt  us,  but  are  working  out 
our  good. 

Divisions  ii.  and  III.  are  a  logical  development  of  five  great 
doctrines,  viz.  (i)  that  God  accepts  as  righteous  all  who  believe 
the  Gospel,  stated  in  ch.  iii.  21,  22  ;  (2)  by  means  of  the  death  of 
the  Son  of  God,  in  vv.  24 — 26  ;  (3)  that  God  designs  us  to  be,  by 
union  with  Christ,  sharers  of  the  life  of  Christ,  a  life  devoted  to 
God,  in  ch.  vi.  3 — 10  ;  (4)  that  this  life  becomes  ours  by  the 
reckoning  of  faith,  in  v.  11  ;  (5)  through  the  inward  presence  and 
guidance  of  the  Holy  Spirit,  in  ch.  viii.  2 — r6.  As  thus  stated, 
Doct.  1  implies  a  personal  God  who  pardons  sin  ;  Doct.  2  implies 
that  in  a  unique  sense  Christ  is  the  Son  of  God,  and  Doct.  3 
implies  His  unreserved  devotion  to  God  ;  Doctrines  1  and  4  assert 
comprehensively  salvation  through  faith  ;  and  Doct.  5  assumes  an 
inward  consciousness  of  the  presence  of  the  Spirit  of  God.  In 
other  words,  we  have  here  Justification  through  Faith,  and  through 
the  Death  of  Christ,  Sanctification  in  Christ,  through  Faith,  and 
in  the  Holy  Spirit.  We  have  also  found  abundant  proof  that  each 
of  these  doctrines,  or  doctrine  equivalent,  was  actually  taught  by 
Christ.  And  evidently  they  were  accepted  by  Paul,  and  asserted 
without  proof  but  with  perfect  confidence,  because  he  believed  that 
they  had  been  previously  taught  by  Christ.  If  we  accept  these 
doctrines,  the  reasoning  in  Divisions  ii.  and  in.  will  compel  us 
to  accept  the  teaching  of  the  whole  epistle. 

Only  one  subject  remains  :  the  bearing  of  these  doctrines  on  the 
Old  Covenant,  and  on  the  condition  and  prospects  of  the  Jews, 
its  living  representatives. 


sec.  27]  ROMANS   IX.    1—5  251 

DIVISION    IV 

HARMONY  OF  THE  OLD  AND  NEW 

CHS.  IX.— XI 

SECTION  XXVII 

PAUL'S  SORROW  FOR   THE  JEWS 

Ch.  IX.  1—5 

/  speak  truth  in  Christ,  I  do  not  lie,  my  conscience  bearing 
joint-witness  with  me  in  the  Holy  Spirit,  2  that  I  have  great 
sorrow,  and  my  heart  has  ceaseless  pain.  3  For  I  could  wish  to 
be  my  own  self  Anathema  from  Christ  on  behalf  of  my  brethren, 
my  kinsmen  according  to  flesh  j  4  who  are  Israelites,  whose  is  the 
Adoption  a?id  the  Glory  and  the  Covenants,  and  the  Lawgiving 
and  the  Service  and  the  Promises;  5  whose  are  the  Fathers,  and 
from  who7n  came  the  Christ  accordi?ig  to  flesh.  God  who  is  over 
all  be  blessed  for  ever.     Amen. 

1.  The  sudden  change  of  tone  and  subject  takes  us  by  surprise, 
and  introduces  a  new  division  of  the  epistle.  Truth :  see  under 
ch.  i.  18.  Speak  in  Christ:  so  2  Cor.  ii.  17,  xii.  19.  Paul's 
words  were  prompted  by  inward  union  with  Christ.  My  con- 
science:  as  in  ch.  ii.  15.  In  the  Holy  Spirit:  as  in  ch.  viii.  15, 
1  Cor.  xii.  3.  Paul  appeals  to  that  faculty  by  which  he  con- 
templates his  own  inner  self;  and  claims  that  in  the  testimony 
it  now  bears  it  is  guided  by  the  Holy  Spirit.  They  who  knew 
Paul  could  not  resist  this  appeal  to  Christ,  in  union  with  whom 
they  knew  that  he  lived  and  spoke,  and  to  the  Spirit  who 
evidently  permeated  his  entire  life  and  thought.  This  solemn 
appeal  prepares  us  for  a  statement  important  and  unlikely. 

2.  Great  sorrow  to  me  and  ceaseless  pain  to  my  heart. 
In  vv.  35 — 39,  Paul's  enemies  marched,  conquered  and  powerless, 
in  stately  procession  before  our  eyes.  At  sight  of  them,  the 
conqueror  burst  into  a  song  of  triumph,  and  of  praise  to  Him 
who  gave  the  victory.  Suddenly  the  song  ceases,  and  the 
minstrel,  whose   lips  spoke  forth  a  moment   ago  the   exultation 


252  EXPOSITION   OF  [div.  iv 

of  his  heart,  now  tells  us  that  he  has  great  and  constant  sadness. 
So  unexpected  is  this  statement  that  Paul  appeals  in  proof  of 
it  to  Christ,  whose  life  and  nature  he  shares,  and  to  the  Spirit 
who  directs  his  words  and  actions. 

3.  A  vain  sacrifice  to  which  Paul's  sorrow  prompts  him,  reveal- 
ing its  intensity ;  and  the  persons  for  whom  he  is  sad.  I  could 
wish,  or  was  wishing  or  praying:  same  verb  in  2  Cor.  xiii.  7,  9, 
Acts  xxvi.  29,  xxvii.  29.  Anathema:  Gal.  i.  8,  9,  1  Cor.  xii.  3, 
xvi.  22,  Acts  xxiii.  14.  So  (lxx.)  Dt.  vii.  26,  xiii.  15,  17,  Josh, 
vi.  17,  21,  vii.  1,  11,  15,  and  frequently;  denoting  objects  irre- 
vocably devoted  to  God,  and  if  living  to  be  put  to  death.  Paul's 
heart  would  prompt  him  to  be  separated  from  Christ  and  thus 
accursed,  if  this  would  save  Israel.  My  brethren:  the  ties  of 
blood  still  binding  Paul's  heart,  even  though  he  is  a  Jew  and 
the  Jews  as  a  nation  have  rejected  Christ.  According  to  flesh : 
distinguishing  the  persons  referred  to  from  brethren  in  Christ. 

Paul  weeps  for  his  countrymen.  He  who  is  unmoved  by 
hunger  and  imminent  death  is  so  deeply  moved  by  their  position 
that,  to  save  them,  he  would  almost  expose  himself  to  the  anger 
of  God.  A  similar  case  of  self-devotion  in  Ex.  xxxii.  32.  Perhaps 
in  these  moments  Paul  and  Moses  shared  most  fully  the  mind 
of  Him  who  actually  did  (Gal.  iii.  13,  Mt.  xxvii.  46)  what  their 
hearts  vainly  prompted  them  to  do.  The  greatness  of  Paul's 
sorrow  for  the  Jews  and  the  sacrifice  to  which  it  prompts  him 
attest  how  terrible  was  their  position.  What  was  it  in  them 
which  caused  him  such  sorrow?  No  temporal  calamity.  This 
would  not  suggest  such  sacrifice  to  a  man  before  whose  eyes 
the  world  itself  was  passing  away.  Nor  can  he  refer  to  believing 
Jews  who  were  brethren  in  Christ  and  heirs  of  the  coming  glory, 
but  only  to  the  mass  of  the  nation  who  had  rejected  Christ. 
Since  Paul  does  not  speak  of  any  special  calamity  about  to 
befall  them,  we  must  seek,  and  we  shall  find,  an  explanation 
of  his  sorrow  in  his  foregoing  teaching. 

Paul  has  taught  in  ch.  iii.  9,  19  that  all  men  of  all  nations 
are,  apart  from  Christ,  exposed  to  punishment ;  and  in  ch.  i.  16 
etc.  that  the  salvation  announced  by  Christ  is  for  those  who 
believe.  The  mass  of  the  Jews  utterly  rejected  this  offered 
salvation.  Therefore,  if  Paul's  teaching  be  correct,  they  are 
under  the  anger  of  God  and  on  the  way  to  destruction.  This 
is  due,  not  to  rejection  by  God,  but  to  their  own  unbelief: 
chs.  xi.  1,  ix.  32.  Nor  is  their  case  hopeless  :  chs.  x.  1,  xi.  23. 
But  most  of  them  show  no  signs  whatever  of  turning  to  Christ. 


sec.  27]  ROMANS   IX.    1—5  253 

Therefore  Paul  was  sad  for  them,  just  as  many  to-day,  who  them- 
selves rejoice  amid  the  trials  of  life  in  the  smile  of  God,  are  sad 
because  some  whom  they  love  are  away  from  Christ  and  are  tread- 
ing the  path  of  sin  and  ruin.  It  is  in  moments  when  our  joy  in 
Christ  is  brightest  and  when  we  feel  ourselves  to  be  completely 
victorious  over  life  with  its  uncertainties  and  death  with  its  terrors 
that  this  sadness  comes  to  us  with  greatest  bitterness.  Paul's 
sudden  sorrow  in  the  midst  of  Christian  exultation  is  true  to  the 
deepest  and  noblest  instincts  of  our  renewed  nature. 

4.  As  Paul  ponders  the  position  of  his  brethren,  their  many 
and  great  advantages  pass  in  review  before  him.  Israelites:  a 
favourite  name  of  honour :  ch.  xi.  1,2  Cor.  xi.  22,  Ph.  iii.  5, 
Jno.  i.  47,  Dt.  v.  1,  vi.  3,  4.     Adoption:  same  word  in  ch.  viii. 

15,  23.  Cp.  Ex.  iv.  22f,  "Israel  is  My  firstborn  son  ...  let  My 
son  go;"  and  Dt.  xiv.  1,  "ye  are  sons  to  Jehovah  your  God." 
Out  of  all  nations,  God  chose  Israel  to  occupy  this  special  relation 
to  Himself.  The  Grlory:  the  supernatural  brightness  in  which 
God  manifested  His  presence:  Ex.  xix.  16,  xxiv.  10,  16,  17, 
xl.  34 — 38.  It  was  proof  of  the  adoption.  The  adoption  and 
the  glory  recall  the  two  Covenants  made  in  the  wilderness  : 
Ex.  xix.  5,  xxiv.  7,  8,  xxxiv.  27  ;  and  Dt.  xxix.  1.  And  these 
recall  the  earlier  covenant  with  Abraham,  on  which  they  rested : 
Gen.  xv.  18,  xvii.  2 — 14,  Ex.  ii.  24,  vi.  4,  Dt.  vi.  10.  The  plural 
covenants  marks  off  a  triplet,  which  is  followed  by  a  second 
and  corresponding  triplet.  The  Lawgiving :  cognate  verb  in 
Heb.  vii.  11,  viii.  6.  By  giving  a  law,  God  acted  as  father  to 
His  adopted  children.  The  Service:  same  word  in  ch.  xii.  1, 
Heb.  ix.  1,  6,  Jno.  xvi.  2  :  a  cognate  verb  in  Rom.  i.  9,  25, 
Mt.  iv.  10,  Acts  vii.  7,  42,  xxiv.  14,  xxvi.  7,  xxvii.  23.  It  denotes 
the  ritual  in  which  Israel  showed  reverence  to  God  who  manifested 
Himself  in  visible  glory.    The  Promises:  chs.  xv.  8,  iv.  13,  14, 

16,  20,  Gal.  iii.  14,  16,  17,  18,  21,  22,  29.  They  were  a  great 
feature  of  the  covenants :  so  Eph.  ii.  12,  "covenants  of  promise." 
These  promises  had  been  the  solace  and  strength  of  Israel 
during  ages  of  disaster. 

5.  Whose  etc. :  stately  repetition,  introducing  another  class  of 
advantages.  The  Fathers:  chiefly  Abraham,  Isaac,  and  Jacob, 
who  received  the  promises  for  themselves  and  their  children  : 
Jno.  vii.  22,  Acts  vii.  32,  Ex.  iii.  13  :  cp.  Rom.  iv.  13.  From 
whom,  or  from  among  whom.  Paul  cannot  say,  Whose  is  Christ. 
The  Christ:  the  anointed  and  thus  designated  Monarch  of  the 
pternal  kingdom  of  God.     According  to  flesh :  as  in  v.  3,  limiting 


254  EXPOSITION   OF  [div.  iv 

the  foregoing  assertion  to  the  bodily  origin  of  Christ.  This 
limitation  suggests  another  element  in  Him  which  did  not  spring 
from  Israel.  Yet  even  this  outward  nearness  to  the  Light  of  the 
world  was  the  greatest  of  the  many  privileges  of  Israel. 

Such  were  the  spiritual  advantages  of  those  for  whom  Paul 
mourns.  They  belonged  to  the  people  whom  God  had  adopted  to 
be  specially  His  own,  in  whose  midst  He  had  manifested  Himself 
in  visible  splendour,  and  to  whom  He  had  bound  Himself  by 
covenant.  They  possessed  the  will  of  God  in  written  form.  Before 
their  eyes,  from  childhood,  the  ritual  set  forth  in  outline  the  great 
truths  now  fully  revealed.  To  them  the  coming  of  the  Deliverer 
had  been  announced ;  and  they  were  heirs  of  the  promises  made 
to  the  father  of  the  faithful.  And,  more  than  all,  in  their  midst  the 
Anointed  One  had  appeared,  had  presented  the  credentials  of  His 
royalty,  and  laid  the  foundation  of  His  kingdom. 

God,  who  is  over  all :  solemn  assertion  of  the  existence  of  One 
who  rules  over  and  disposes  all  things  according  to  His  will : 
Eph.  i.  ii,  iv.  6.  Blessed  for  ever  (or  for  the  ages).  Amen. 
Same  words  in  ch.  i.  25  :  see  under  chs.  xi.  36,  xvi.  27. 

At  the  mention  of  the  name  and  birth  of  Christ,  Paul  cannot 
refrain  from  an  outburst  of  praise  to  the  great  Ruler  of  the  world 
who  chose  Israel,  and  gave  Christ  to  be  born  in  Paul's  own  day 
and  nation.  His  sorrow  for  the  Jews  implies  that  their  religious 
advantages,  which  were  designed  to  lead  them  to  Christ,  and  the 
birth  of  Christ  in  their  midst  had  utterly  failed  to  profit  them. 
Therefore,  had  the  sentence  ended  here,  it  might  have  appeared 
that  these  advantages  were  of  little  worth.  But  they  were  infinitely 
the  greatest  advantages  ever  bestowed  on  any  nation.  And  to 
Paul  and  the  Jewish  Christians  they  had  actually  been  the  means 
of  infinite  blessing.  Had  God  chosen  Britain  instead  of  Judaea  to 
be  the  birthplace  of  His  Son,  Paul  might  have  been,  not  writing 
this  epistle,  but  offering  a  human  sacrifice  to  the  god  of  the  forest. 
Therefore,  while  he  weeps  for  the  Jews,  he  defends  the  worth  of 
their  slighted  privileges  by  giving  praise  for  them  to  the  supreme 
Disposer  of  events,  from  whom  these  privileges  came.  He  thus 
guards,  as  throughout  the  epistle  he  is  so  ready  to  do,  against  the 
error  of  underrating  religious  privileges  as  well  as  against  that  of 
trusting  to  them  for  salvation.  And,  that  Paul  was  compelled  to 
praise  God,  even  in  a  moment  of  deepest  sadness,  for  advantages 
which  the  Jews  had  trampled  under  foot,  proves  how  great  he  felt 
those  advantages  to  be.  Thus  his  outburst  of  praise  increases  the 
sadness  of  these  verses. 


sec.  27]  ROMANS   IX.    1—5  255 

Notice  how  readily  and  frequently,  and  sometimes  unexpectedly, 
Paul  turns  to  God  in  prayer  or  praise,  even  sometimes  from 
matters  in  which  God  is  not  expressly  mentioned  :  so  chs.  i.  25, 
xv.  5,  13,  xvi.  20,  25,  Eph.  iii.  20,  Ph.  iv.  20,  2  Cor.  xi.  31,  Gal.  i.  5  ; 
also  1  Pet.  iv.  II.  To  do  so,  was  natural  to  him  because  he  looked 
upon  everything  in  its  relation  to  God.  Observe  also  how  con- 
stantly Paul  attributes  to  God  whatever  Christ  has  done :  so 
chs.  iii.  25,  v.  8,  viii.  3,  32.  Hence  the  mention  of  Christ  calls  forth 
praise  to  God.  In  1  Tim.  i.  17,  we  have  a  similar  outburst  of  praise 
for  his  own  conversion. 

Two  renderings  of  v.  %b  are  grammatically  admissible  and 
worthy  of  consideration. 

(1)  6  &v  eVi  iravTwv  Qeos  may  be  in  apposition  to  6  Xpiorroy, 
asserting  that  He  who  sprang  from  Israel  is  over  all  God  blessed 

for  ever:  cp.  2  Cor.  xi.  31,  Jno.  i.  18,  iii.  13.  So  Irenaeus  (quoted 
on  p.  6)  and  Origen,  (both  preserved  in  Latin  translations  only,) 
Tertullian,  Cyprian,  very  many  early  Christian  writers,  and  a  large 
majority  of  the  writers  of  all  ages. 

(2)  6  oav  eVi  irdvT(ov  Qeos  may  be  the  subject,  and  evXoyrjros  els  tovs 
al&vas  the  predicate,  of  a  new  sentence.  This  exposition  is  not 
found  in  any  early  Christian  writer ;  but  is  adopted  in  the  Alex., 
Ephraim,  and  Clermont  MSS.,  where  we  findstops  marking  off  the 
words  in  question  as  a  doxology  to  the  Father  and  spaces  proving 
that  the  stops  are  from  the  first  hand.  In  the  Vat.  MS.  is  a  stop 
apparently  from  a  later  hand. 

Of  modern  Critical  Editors,  Tregelles  adopts  the  former,  and 
Lachmann  and  Tischendorf  the  latter,  exposition.  Westcott  and 
Hort  here  part  company,  preferring  respectively  the  former 
and  latter  expositions.  The  Revisers  place  the  former  in  their 
text,  and  the  latter  in  their  margin.  A  similar  evenly-balanced 
divergence  is  found  among  modern  grammarians  and  expositors. 

The  general  and  uncontradicted  agreement  of  early  Christian 
writers  has  much  less  weight  in  reference  to  exposition  than  to 
doctrine  ;  and  against  it,  as  supporting  exposition  (1),  must  be 
set  the  punctuation  of  some  early  manuscripts.  Certainly  this 
agreement  cannot  be  accepted  as  decisive.  The  correct  interpreta- 
tion of  the  passage  before  us  can  be  determined  only  by  the 
methods  of  modern  exegesis. 

I  shall  endeavour  to  show  that  (2)  is  in  thorough  accord  with 
the  structure  of  the  passage,  with  the  context,  and  with  the  thought 
of  Paul;  and  that  (1),  though  grammatically  correct  and  making 
good  sense,  is  made  unlikely  by  the  very  ambiguity  of  the  passage. 


256  EXPOSITION   OF  [div.  iv 

It  is  objected  that  evXoyqro's,  in  the  four  other  doxologies  of  the 
N.T.  in  which  it  is  found,  and  in  many  doxologies  in  the  O.T.,  is 
always  (except  Ps.  lxviii.  19)  put  before  the  name  of  God.  So 
Lk.  i.  68,  2  Cor.  i.  3,  Eph.  i.  3,  1  Pet.  i.  3  ;  Gen.  ix.  26,  1  Sam. 
xxv.  32,  33,  39,  etc.  But  no  one  can  say  that  grammar  requires 
the  predicate,  even  where  the  copula  is  suppressed,  to  stand  first. 
For  the  contrary,  see  Rom.  xi.  16,  xii.  9,  Heb.  xiii.  4,  Lk.  x.  2.  Of 
all  languages,  the  Greek  would  be  the  last  to  forbid  a  man  to  say 
God  be  blessed  in  deviation  from  the  common  order  blessed  be  God. 
The  objection  is  simply  an  appeal  to  the  usage  of  Paul  and  of  the 
Bible.     What  this  is,  we  will  consider. 

As  noticed  above,  Paul  frequently  turns  suddenly  away  from  the 
matter  in  hand  to  ascribe  praise  to  God.  In  these  cases,  whenever 
the  doxology  takes  the  form  of  an  exclamation,  it  begins  with  the 
name  of  God,  and  often  with  a  solemn  declaration  of  the  divine 
attribute  which  prompted  it.  In  this  way  the  writer  puts 
prominently  before  us  the  Great  Being  to  whom  our  attention 
is  suddenly  directed.  When  a  doxology  occurs  at  the  beginning 
of  a  subject,  the  word  of  praise  comes  first,  making  prominent  the 
idea  of  praise.  So  Lk.  i.  68,  etc.  Just  so,  in  Lk.  ii.  14,  when  the 
angels  take  up  their  song,  they  put  the  word  glory  first :  but  when 
they  turn  from  God  on  high  to  men  on  earth,  they  give  emphasis  to 
the  transition  by  putting  the  words  upon  earth  before  the  word 
peace.  They  thus  deviate,  in  the  latter  case  from  the  universal, 
in  the  former  from  the  almost  universal,  usage  of  the  New  Testa- 
ment :  cp.  Lk.  x.  5,  Jno.  xx.  19,  21,  26.  But  they  deviate  for  a 
sufficient  reason. 

The  peculiarity  of  the  case  before  us  is,  not  the  position,  but 
the  presence,  of  the  word  blessed.  Elsewhere  it  is  found  in  the 
N.T.  only  in  doxologies  which  begin  a  subject.  All  others,  and 
they  are  frequent  with  Paul,  take  the  form  "  to  God  be  glory." 
But  surely  the  use  here  of  the  word  blessed  need  not  surprise  us. 
And,  if  used,  it  must  follow  God  over  all.  Otherwise  Paul  would 
deviate  from  his  own  unvarying  use  in  doxologies  at  the  end  of 
a  subject,  which  are  so  frequent  with  him,  a  use  flowing  naturally 
from  the  order  of  thought ;  and  would  direct  our  chief  attention 
to  the  act  of  praise  instead  of  the  Object  of  praise. 

On  the  other  hand,  although  evXoy^eW  is  used  of  Christ  in 
Mt.  xxi.  9,  xxiii.  39,  etc.,  evXoyrjTos  never  is.  (For  the  distinction, 
see  Gen.  xiv.  19,  20,  lxx.)  And  elsewhere  Paul  uses  the  word 
God,  never  of  the  Son,  but  as  a  distinctive  title  of  the  Father, 
even    to    distinguish    Him    from    the    Son.      So   Rom.   xvi.   27, 


sec.  27]  ROMANS   IX.    1—5  257 

T  Tim.  i.  17,  1  Cor.  viii.  6,  Eph.  iv.  6.  But  these  objections  to 
(1)  are  not  decisive.  For,  as  I  hope  to  show  in  Diss,  i.,  Paul 
looked  upon  Christ  as  sharing  to  the  full  the  divine  nature  of  the 
Father.  There  is  therefore  no  reason  why  he  should  not  deviate 
from  his  custom  and  speak  of  Christ,  though  it  be  only  once,  as 
(vXoyrjTos  and  Qcos,  terms  elsewhere  reserved  for  the  Father.  Cp. 
Jno.  xx.  28,  i.  1,  and  probably  v.  18.  Interpret  it  as  we  may,  this 
passage  differs  from  the  usage  of  Paul.  Consequently,  no  argu- 
ment can  be  based  on  the  unusual  order  of  the  words. 

According  to  exposition  (1),  the  word  &v  is  an  emphatic  assertion 
that  Christ  is  over  all,  God,  and  blessed  for  ever.  In  (2)  it  asserts 
that  over  all  there  exists  one  who  bears  the  title  God  and  is  blessed 
for  ever.  The  words  u>v  «rl  irdvrav  are,  as  in  ch.  i.  7,  1  Cor.  iii.  7, 
put  for  emphasis  between  the  article  and  its  substantive,  according 
to  constant  Greek  usage.  The  words  over  all  recall  Eph.  iv.  6, 
where  they  refer  to  the  Father. 

The  words  6  &p  €v\oyr)Tos  els  rovs  ala>vas  in  2  Cor.  xi.  31  give  no 
support  to  (1).  For  they  cannot  by  themselves  form  a  complete 
sentence  ;  and  must  therefore  be  in  apposition  to  the  foregoing 
nominative.  And  the  context  shows  plainly  to  whom  the  words 
refer.  Of  this  we  should  have  been  uncertain  had  Paul  written 
os  earnv  as  in  Rom.  i.  25.  But  the  clause  before  us  has  in  itself  all 
the  elements  of  a  complete  sentence ;  and  therefore  we  cannot 
join  it  to  the  previous  sentence,  and  thus  change  its  meaning 
altogether,  without  a  good  reason.  Had  Paul  wished  to  teach 
here  that  Christ  is  God,  he  might  have  done  so,  and  put  his 
meaning  beyond  doubt,  by  writing  os  eoriv  as  in  ch.  i.  25. 

The  words  according  to  flesh  suggest  another  side  of  Christ's 
nature  which  did  not  descend  from  Israel.  But  this  suggestion 
is  so  clear  that  it  does  not  need  express  assertion.  And  there 
is  nothing  in  the  form  of  the  words  following,  as  there  was  in 
ch.  i.  4,  which  calls  attention  to  it.  Nor  can  it  be  said  that  these 
words  were  inserted  only  to  provoke  the  contrast.  For  the 
insertion  of  them  is  otherwise  sufficiently  accounted  for.  Even 
when  narrating  the  privileges  of  Israel,  Paul  cannot  go  beyond 
the  truth  :  and  the  truth  requires  this  limitation.  His  sorrow 
for  his  brethren  will  not  let  him  forget  that  Christ  belongs  to 
them  only  by  outward  bodily  descent.  But  even  this  outward 
nearness  to  Him  was  the  greatest  of  their  many  advantages. 

How  fully  exposition  (2)  accords  with  the  whole  context  and 
with  the  usage  and  thought  of  Paul,  I  have  already  attempted 
to  show.     To  say  that  an  outburst  of  praise  would  be  out  of  place 

17 


258  EXPOSITION   OF  [div.  iv 

in  a  passage  so  full  of  sadness,  is  to  overlook  the  pathos  of  these 
words.  That  the  slighted  privileges  of  Israel  call  forth  a  song 
from  a  heart  smitten  with  deepest  sorrow  on  their  account,  reveals 
their  greatness  and  the  terrible  position  of  those  who  trample  them 
under  foot.  As  little  inappropriate  is  this  song  of  praise  as  will 
be  the  Hallelujahs  of  the  Day  of  Judgment :  Rev.  xix.  i — 7.  And 
that  Paul  rises  unexpectedly  from  mention  of  Christ  to  praise  to 
God,  is  in  complete  harmony  with  his  constant  mode  of  thought, 
e.g.  1  Cor.  xv.  28,  xi.  3,  iii.  23. 

So  far  then  we  have  seen  that  the  exposition  I  have  adopted 
is  not  open  to  objection  on  the  ground  of  grammar,  the  context,  or 
the  usage  and  thought  of  Paul.  I  shall  now  bring  reasons  for 
believing,  with  a  confidence  approaching  certainty,  that  it  conveys 
the  actual  thought  and  purpose  of  Paul. 

Had  Paul  intended  to  deviate  from  his  otherwise  unvarying 
custom  and  to  speak  of  Christ  as  God,  he  must  have  done  so  with 
a  set  and  serious  purpose  of  asserting  the  divinity  of  Christ.  And, 
if  so,  he  would  have  used  words  which  no  one  could  misunderstand. 
In  a  similar  case,  Jno.  i.  1,  we  find  language  which  excludes  all 
doubt.  In  the  passage  before  us,  the  words  6s  ianv,  as  in 
Rom.  i.  25,  would  have  given  equal  certainty.  But  Paul  did  not 
use  them.  Again,  in  the  passages  which  set  forth  expressly  the 
nature  of  the  Son,  e.g.  ch.  i.  4,  Ph.  ii.  6,  Col.  i.  15,  Paul  does  not 
call  Him  God:  and  in  each  of  them  the  subordination  of  the  Son 
to  the  Father  is  very  conspicuous.  But  here,  if  we  adopt  the 
traditional  exposition,  there  is  no  mention  whatever  of  the  Father, 
and  without  such  mention  there  is  given  to  the  Son  the  loftiest 
title  found  in  the  Bible ;  in  other  words,  we  should  have  here  the 
divinity  of  Christ,  asserted  with  a  definiteness  not  found  elsewhere 
in  the  writings  or  addresses  of  Paul,  and  not  correlated  to  the 
unique  supremacy  of  the  Father.  This  is  altogether  inconsistent 
with  the  whole  thought  of  Paul. 

Moreover,  Paul  is  not  discussing  here  the  dignity  of  Christ,  but 
mentions  Him  casually  in  an  exposition  of  the  present  position 
of  the  Jews.  In  such  a  passage,  it  is  much  more  likely  that  he 
would  deviate  from  his  common  mode  of  expression,  and  write 
once  God  be  blessed  instead  of  "  To  God  be  glory,"  than  that  in 
a  passage  not  referring  specially  to  the  nature  of  Christ  he  would 
assert,  what  he  nowhere  else  explicitly  asserts,  that  Christ  is  God, 
and  assert  it  in  language  which  may  mean  either  this  or  something 
quite  different. 

In  any  case,  the  passage  before  us  cannot  be  appealed  to  in 


sec.  28]  ROMANS   IX.   6—13  259 

proof  of  the  divinity  of  Christ.  For  even  those  who  so  interpret 
it  admit  that  their  interpretation  is  open  to  doubt :  and  it  is  very 
unsafe  to  build  important  doctrine  on  an  uncertain  foundation. 
On  the  other  hand,  as  I  interpret  them,  these  words  reveal,  by 
making  them  matter  of  praise  to  God,  the  greatness  of  the 
privileges  which  the  Jews  had  trampled  under  foot. 


SECTION  XXVIII 

YET  GOD  IS  NOT  UNFAITHFUL 

Ch.  IX.  6—13 

But  not  as  though  the  word  of  God  has  fallen  through.  For 
not  all  they  who  are  frojn  Israel,  are  these  Israel.  ''Neither 
because  they  are  seed  of  Abraham  are  all  childre?i;  "but  in 
Isaac  will  a  seed  be  called  for  thee."  8  That  is,  not  the 
children  of  the  flesh,  not  these  are  childre?i  of  God;  but  the 
children  of  the  promise  are  reckoned  for  a  seed.  9  For  a  word 
of  promise  this  word  is,  "At  this  season  I  will  come;  and 
for  Sarah  there  shall  be  a  son" 

10  And  not  only  so,  but  also  Rebecca,  having  conceived  from 
one,  Isaac  our  father — ufor  they  not  yet  having  been  born,  nor 
having  done  anything  good  or  bad,  in  order  that  the  purpose  of 
God  according  to  election  might  continue,  not  from  works  but 
front  Him  that  calls,  13it  was  said  to  her  that  "The  greater 
will  be  servant  to  the  less;"  13 according  as  it  is  written, 
"Jacob   I  loved,   but  Esau   I  hated" 

6.  The  word  of  God:  His  promises  to  Abraham,  e.g.  Gen. 
xii.  2,  3,  xiii.  16,  xxii.  17,  18.  Cp.  Rom.  iv.  13 — 17.  Paul's  sorrow 
and  the  present  sad  position  of  the  unbelieving  Jews  do  not 
involve  anything  like  a  failure  of  the  word  of  God  to  Abraham. 
He  thus  challenges  an  objection  to  the  Gospel,  viz.  that  if  it  be  true 
God  has  broken  the  great  promises  on  which  rest  the  hopes  of 


26o  EXPOSITION   OF  [div.  iv 

Israel.  The  Gospel  promises  infinite  blessing  to  all  who  believe  in 
Christ,  and  threatens  destruction  to  those  who  reject  Him.  But 
with  Abraham's  seed  God  made  an  eternal  covenant,  and  promised 
to  be  their  God  for  ever :  Gen.  xvii.  7.  It  might  be  objected  that, 
by  limiting  salvation  to  those  that  believe,  the  Gospel  implies  the 
partial  failure  of  the  ancient  promises.  Paul  does  not  hesitate  to 
admit  that  these  promises  on  which  the  Jews  base  their  claims  are 
the  word  of  God.  But  he  now  declares,  and  in  vv.  7 — 13  will 
prove,  that  the  sad  position  of  the  Jews  does  not  involve  failure 
of  the  promises ;  that  so  long  as  they  continue  in  their  present 
unbelief,  they  are  outside  the  number  of  those  for  whom  the 
promises  were  given. 

For  not  all  etc. :  commencement  of  this  proof.  They  from 
Israel :  Jacob's  descendants.  So  ch.  i.  3 :  "from  David's  seed." 
Are  Israel:  sharers  with  their  father  Israel  of  the  blessings 
promised  to  the  seed  of  Abraham. 

7 — 9.  An  unexpected  transition  from  the  sons  of  Israel  to  those 
of  Abraham,  an  assertion  touching  the  latter  similar  to  that  made 
in  v.  6  touching  the  former.  We  shall  find,  in  vv.  7—9,  that  the 
assertion  about  Abraham  proves  that  about  Israel. 

7.  Seed  of  Abraham:  natural  descendants,  corresponding  to 
they  of  Israel  in  v.  6.  Children :  heirs  of  Abraham's  rights :  cp. 
ch.  viii.  17.  It  corresponds  with  are  Israel:  cp.  Jno.  viii.  39.  But 
in  Isaac  etc.:  quotation  of  Gen.  xxi.  12,  proving  the  foregoing 
assertion :  same  quotation  in  Heb.  xi.  18.  When  God  bid  Abraham 
send  away  Ishmael,  He  promised  that  from  Isaac  should  arise  a 
posterity  who  would  be  called  by  Abraham's  name  and  inherit  the 
promises  made  to  his  seed.  The  quoted  text  evidently  limits  the 
promises  to  Isaac  and  his  children :  cp.  Gen.  xvii.  19; — 21.  It 
therefore  proves  that  not  all  the  natural  offspring  are  Abraham's 
children  and  heirs. 

8.  Exposition  of  the  foregoing  quotation,  and  of  the  principle 
involved  in  it.  Not  the  children  of  the  flesh :  descendants  born 
according  to  the  natural  laws  of  the  human  body.  Children  of 
God:  recalling  ch.  viii.  16.  Since  Paul  is  deducing  a  general 
principle  applicable  to  the  Jews  of  his  own  day,  he  expresses  it 
in  N.T.  form.  He  here  asserts  that  natural  descent  from  Abraham 
does  not  place  a  man  in  a  new  relation  to  God.  This  explains  the 
exclusion  of  Ishmael.  Children  of  the  promise:  born,  as  Isaac 
was,  in  fulfilment  of  a  promise  of  God  and  therefore  by  super- 
natural power.    Reckoned :  as  in  chs.  ii.  3,  iv.  3 — 6. 

9.  Proof  that  Isaac  is  a  child  of  promise.     It  therefore  supports, 


sec.  28]  ROMANS   IX.    6—13  261 

from  his  case,  the  general  principle  asserted  in  v.  8.  Paul  quotes 
from  Gen.  xviii.  10  a  definite  promise  of  a  son  for  Sarah. 

The  objection  challenged  in  v.  6  assumes  that  the  Jews  claim 
the  blessings  promised  to  Abraham  on  the  ground  that  they  are 
descendants  of  Israel  and  that  if  these  blessings  be  denied  them 
the  promises  of  God  have  failed.  Paul  reminds  us  that  this  claim 
is  not  admitted  in  the  case  of  Abraham's  children  :  for  no  Jew 
asserts  that  both  his  sons  were  included  in  God's  covenant  with 
their  father.  Nay  more.  The  claim  of  the  unbelieving  Jews  is 
precisely  the  same  as  that  of  Ishmael ;  whereas  they  who  believe 
in  Christ  hold  a  position  analogous  to  that  of  Isaac.  For  they,  like 
him,  have  been  born,  not  by  natural  generation,  but  in  fulfilment  of 
a  special  promise  of  God.  If  the  Gospel  be  true,  even  though 
some  Israelites  be  excluded  from  the  blessings  promised  to  their 
nation,  God  is  only  acting  in  reference  to  Israel's  sons  as  He  acted 
of  old  to  the  sons  of  Abraham. 

10.  Another  proof  of  the  same,  from  the  family  of  Isaac.  Not 
only  was  a  distinction  made  between  the  sons  of  Sarah  and  Hagar, 
but  between  the  sons  of  Rebecca  and  Isaac,  both  parents  being  the 
same.  Paul  thus  evades  a  possible  objection  that  Ishmael  was  a 
bondwoman's  child. 

11, 12.  Further  exposition  of  this  second  case.  Not  yet  having 
been  born  etc:  excluding  all  possibility  of  human  merit  as  in- 
fluencing God's  selection.  This  is  emphasised  by  the  words  not 
having  done  anything  good  or  bad.  The  purpose  of  God: 
the  eternal  purpose  revealed  in  God's  action  in  the  families  of 
Abraham  and  Isaac.  Election :  cognate  to  elect  in  ch.  viii.  33  : 
the  selection  of  a  smaller  out  of  a  larger  number.  God  acted 
on  this  principle,  i.e.  according  to  election,  when,  instead  of 
receiving  into  His  covenant  both  Isaac  and  Ishmael,  he  took 
Isaac  only.  He  acted  on  the  same  principle  when  he  took 
Jacob  and  left  Esau.  Inasmuch  as  whatever  God  does  in  time 
He  purposed  from  eternity,  Paul  speaks  of  God's  action  as 
resulting  from  a  purpose  according  to  electioti.  And,  inasmuch 
as,  in  both  patriarchal  families,  He  acted  on  the  same  principle 
of  selection,  Paul  says  that  He  did  so  in  the  second  case  in 
order  that  the  purpose  according  to  election  might  continue, 
i.e.  in  order  to  act  in  the  family  of  Isaac  as  He  had  already 
acted  in  the  family  of  Abraham.  The  word  conti?iue  calls  attention 
to  a  permanent  element  in  the  divine  action.  Not  from  works, 
but  from  Him  that  calls:  source  of  this  elective  purpose.  It 
was  not  prompted  by  any  works  of  man,  past  or  foreseen,  but 


262  EXPOSITION   OF  [div.  iv 

had  its  origin  simply  in  God,  who  calls  to  Himself  whom  He 
will :  cp.  2  Tim.  i.  9,  Tit.  iii.  5.  It  was  said  to  her :  as 
recorded  in  Gen.  xxv.  23.  Greater  .  .  .  less :  perhaps  equivalent 
to  older  and  younger  ;  cp.  chs.  xxix.  16,  x.  21  :  probably  designed 
to  be  an  enigma  to  Rebecca,  to  be  explained  only  by  fulfilment. 
It  evidently  means  that  the  one  least  likely  should  have  the 
pre-eminence.  So  important  in  Paul's  thought,  as  a  permanent 
element  in  divine  administration,  was  the  principle  of  selection 
as  contrasted  with  indiscriminate  blessing  that  he  represents  the 
maintenance  of  this  principle  as  a  purpose  of  the  famous  words 
spoken  to  Rebecca  before  her  children  were  born.  Subsequent 
history  proves  that  these  words  were  a  limitation  of  the  covenant 
to  Jacob  and  his  children.  Had  God  bestowed  the  promised 
blessings  on  both  sons  of  Isaac,  He  would  have  cast  aside  the 
elective  purpose  adopted  in  His  dealings  with  the  family  of 
Abraham. 

13.  That  Paul  stated  correctly  m.  v.  12  God's  purpose  in 
speaking  to  Rebecca,  he  now  proves  by  quoting  Mai.  i.  2.  The 
words  Esau  I  hated  are  expounded  by  those  following,  "they 
shall  build,  but  I  will  throw  down ;  and  they  shall  call  them 
Border  of  wickedness,  and  The  people  with  whom  God  is  angry 
for  ever."  Cp.  Ps.  v.  5,  6  :  "  Thou  hatest  all  workers  of  iniquity." 
Human  passions  are  attributed  to  God  in  order  to  teach  that 
He  acts  as  men  do  when  influenced  by  such  passions :  and 
only  thus  can  men  understand  God.  So  Gen.  vi.  6,  1  Sam.  xv.  11, 
where  God  acts  as  a  man  does  who  has  changed  his  mind. 
Similarly  Prov.  xiii.  24 :  "  he  that  spares  his  rod  hates  his  son," 
i.e.  he  is  practically  his  son's  enemy.  God  acted  as  a  friend 
to  Jacob's  descendants  and  as  an  adversary  to  those  of  Esau : 
and  His  words  in  Mai.  i.  2  imply  that  His  different  treatment 
of  the  two  nations  was  due  not  to  anything  they  or  their  respective 
fathers  had  done  but  simply  to  His  undeserved  favour  to  Israel. 
This  is  also  confirmed  by  the  history  of  Israel  and  of  Edom. 
Therefore,  looking  back  on  God's  words  to  Rebecca,  Paul  may 
justly  say  that  they  were  spoken  in  order  to  declare  the  great 
principle  that  the  promised  blessings  were  given  apart  from  human 
merit. 

Notice  that  in  Gen.  xxv.  23,  Mai.  i.  2,  and  in  the  O.T.  frequently, 
the  fathers  and  their  descendants  are  identified.  In  the  children 
the  fathers  seem  to  live  on  :  and  blessings  or  curses  pronounced 
on  the  fathers  go  down  to  the  children.  And  the  sins  of  one 
generation  are  punished  in  another ;  Ex.  xvii.  16,  1  Sam.  xv.  2. 


sec.  28]  ROMANS   IX.   6—13  263 

God's  treatment  of  the  sons  of  Isaac,  as  of  those  of  Abraham, 
supports  Paul's  assertion  in  v.  6  that  not  all  the  descendants  of 
Israel  are  heirs  of  the  promises.  By  acting  on  the  principle  of 
selection,  first  in  the  family  of  Abraham  and  then  in  that  of  Isaac, 
God  affords  a  strong  presumption  that  He  will  do  so  in  the 
third  patriarchal  family,  that  He  will  accept  not  all,  but  a  part 
of,  the  descendants  of  Israel.  The  Gospel  proclaims  that  He 
does  so,  that  He  gives  the  inheritance  only  to  those  who  believe 
in  Christ.  This  seemed  to  some  a  failure  of  the  ancient  promises. 
But  Paul  has  now  shown  that  the  unbelieving  Jews  have  no 
better  claim  than  have  the  descendants  of  Ishmael,  whose  claim 
no  Jew  would  admit. 

Again,  Paul  uses  the  early  date  of  the  prophecy  about  Isaac's 
sons,  in  connection  with  God's  comment  in  Mai.  i.  2  on  His 
treatment  of  them,  to  meet  another  objection  to  the  Gospel. 
He  asserts,  in  Rom.  iii.  27,  that  justification  through  faith  shuts 
out  all  boasting  on  the  ground  of  works,  by  bringing  down  all 
men,  Jews  or  Gentiles,  moral  or  immoral,  to  the  level  of  sinners. 
He  now  points  to  a  similar  disregard  of  works,  as  a  ground  of 
God's  favour,  in  His  treatment  of  the  family  of  Isaac.  If  to-day 
God  receives  into  His  family,  on  the  same  terms  of  repentance 
and  faith,  the  Pharisee  and  the  publican,  and  rejects  all  un- 
believers, moral  or  immoral,  He  only  acts  as  He  did  when  He 
chose  Jacob  and  rejected  Esau  before  they  had  done  anything 
good  or  bad. 

This  argument  however  suggests  an  objection  to  the  Gospel 
as  serious  as  that  which  it  removes,  viz.  that  if  God  receive 
men  without  reference  to  previous  morality,  He  is,  if  not  un- 
faithful, yet  unjust.  This  objection  will  be  stated  and  answered 
in  vv.  14 — 18.  To  provoke  it,  Paul  quotes  the  mysterious  words 
of  Mai.  i.  2.  They  teach  that  even  the  children  of  Abraham 
may  be  objects  of  God's  fiercest  wrath. 

The  above  argument  is  simply  a  reply  to  an  objection.  Paul 
shows  that  this  objection  to  the  divine  origin  of  the  Gospel  tells 
with  equal  force  against  that  which  all  admit  to  be  a  revelation 
from  God.  As  a  positive  argument,  this  only  raises  a  presumption, 
based  on  the  similarity  of  God's  previous  action,  that  He  will 
do  what  the  Gospel  announces.  But  as  a  reply  to  the  objection 
that  the  threatenings  of  the  Gospel  are  inconsistent  with  the 
promises  of  God,  the  argument  is  irresistible. 

On  the  doctrine  of  Election,  see  further  in  the  note  at  the 
end  of  this  chapter. 


264  EXPOSITION   OF  [div.  iv 

SECTION  XXIX 

NOR  IS  GOD   UNJUST 

Ch.  IX.  14—18 

What  then  shall  we  say?  Is  there  unrighteousness  with 
God?  Be  it  not  so.  M For  to  Moses  He  says,  "I  will  have 
mercy  on  whomsoever  I  have  mercy,  and  will  have  com- 
passion on  whomsoever  I  have  compassion?  16  Therefore 
it  is  not  of  him  that  desires  nor  of  him  that  runs,  but  of  God 
who  has  mercy.  17 For  the  Scripture  says  to  Pharaoh,  '•''For 
this  very  end  I  raised  thee  up,  in  order  that  I  may 
show  forth  in  thee  My  power,  and  in  order  that  My 
name  may  be  announced  in  all  the  earth?  18  Therefore 
on  whom  He  will  He  has  mercy;  and  whom  He  will  He 
hardens. 

14.  What  then  etc.  ?  what  shall  we  infer  ?  as  in  ch.  iv.  1,  etc. 
The  objection  is  based,  not  on  God's  hatred  to  Esau,  but  on 
the  words  not  of  works.  For  no  Jew  would  say  that  God's 
treatment  of  Esau  was  unjust.  Unrighteousness :  as  in  ch.  i.  18, 
deviation  from  the  standard  of  right.  In  a  ruler,  we  call  it 
injustice.  While  overturning  an  objection  that  the  Gospel  is 
contrary  to  the  faithfulness  of  God,  Paul  has  suggested  another 
based  on  His  justice.  The  unbelieving  Jew  may  say  that  his 
own  case  differs  altogether  from  that  of  Esau,  that,  whereas 
God's  words  to  Rebecca  determined  only  the  temporal  lot  of 
her  sons  and  left  them  and  their  children  to  be  judged  at  the 
great  day  according  to  their  works,  the  Gospel  announces  eternal 
life  for  those  who  a  few  days  ago  were  publicans  and  harlots, 
and  shuts  out  from  the  promises  of  God  some  who  have  lived 
strictly  moral  lives.  The  teaching  of  Christ  put  Saul  of  Tarsus 
on  the  same  level  in  reference  to  salvation  as  the  outcasts 
around  ;  and  offers  salvation  to  all  on  the  same  terms.  Such 
teaching  seemed  to  slap  in  the  face  morality  itself.  The  Pharisee 
declares  that  the  justice  of  God  makes  inconceivable  that  such 
teaching  is  divine.  If  the  moral  unbeliever  cannot  appeal  to 
the   ancient  promises,   he   will  appeal  to  something  older  than 


sec.  29]  ROMANS   IX.    14—18  265 

they,  to  the  eternal  justice  of  God.  This  objection,  Paul  meets 
with  a  direct  denial :  Be  it  not  SO. 

15, 16.  In  proof  of  this  denial,  Paul  appeals  to  words  spoken 
to  Moses  at  one  of  the  most  solemn  moments  of  his  life  : 
Ex.  xxxiii.  19.  Mercy:  kindness  to  the  unfortunate  and  help- 
less :  so  Rom.  xi.  30 — 32.  Compassion :  a  stronger  form  of  the 
same :  so  ch.  xii.  1.  I-shall-have-wmrj  refers  to  practical 
manifestation  of  mercy  ;  I-have-mercy,  to  the  inward  disposition. 
While  granting  Moses'  prayer  to  see  His  glory,  God  asserts  the 
great  principle  that  His  gifts  are  acts  of  mercy  ;  and  that  therefore 
the  objects  of  them  are  chosen  not  because  of  their  merit  but 
because  of  their  helplessness  and  God's  pity.  God  revealed  His 
glory  to  Moses,  not  because  he  deserved  it,  but  because  God  had 
compassion  on  him.  Verse  16  is  Paul's  inference  from  God's 
words.  Runs :  intense  effort  like  that  of  a  racer :  so  1  Cor.  ix.  24. 
The  blessings  of  the  Gospel  cannot  be  obtained  by  man's  desire  or 
effort,  however  intense,  but  are  gifts  of  God's  mercy.  Therefore 
no  work  of  man  gives  a  claim  to  them. 

A  ruler  is  unjust  if  in  administration  he  deviates  from  the 
proclaimed  principles  of  his  government ;  or  if  he  makes  laws 
contrary  to  the  eternal  principles  of  right  and  wrong.  By  pro- 
claiming in  the  Gospel  that  He  will  bestow  His  favour  on  believers 
without  consideration  of  previous  morality,  God  acts  on  a  principle 
of  government  announced  at  Sinai,  at  the  foundation  of  the  Jewish 
state,  a  principle  which  none  can  call  unjust.  Its  justice  is  evident 
from  the  case  of  Moses.  He  had  certainly  no  claim  to  a  revelation 
of  God's  glory.  God  might  justly  have  refused  it ;  and  therefore 
might  justly  give  it  to  whom  He  would.  Now  in  the  Gospel 
God  proclaims  to  all  believers,  of  whatever  previous  character,  a 
still  grander  revelation  of  His  glory.  He  thus  exercises  the 
prerogative  asserted  at  Sinai.  He  might  justly  have  delayed  for 
a  century  the  manifestation  of  Himself  in  Christ.  If  so,  Paul  and 
his  compeers  would  never  have  seen  it.  Was  it  then  unjust  in 
God  to  choose,  apart  from  all  thought  of  merit,  the  objects  of  this 
revelation  ?  Was  it  unjust  to  refuse  it  to  Saul  of  Tarsus  who  had 
desired  it  so  long  and  sought  it  so  earnestly,  and  to  grant  it  to 
Zacchseus  and  Mary  of  Magdala  ? 

This  quotation  is  the  more  suitable  because  of  the  argument 
lying  in  the  word  mercy,  Mercy  is  not  matter  of  justice,  but  is 
better  than  justice.  It  is  evoked,  not  by  merit,  but  by  helplessness. 
If  God's  kindness  to  a  man  like  Moses,  in  the  noblest  moment  of 
his  life,  was  an  act  of  mercy,  prompted,  not  by  what  Moses  had 


266  EXPOSITION   OF  [div.  iv 

done,  but  by  divine  compassion,  then  the  most  moral  man  has  no 
claim  whatever  to  any  gift  from  God  :  and  God  may  justly  bestow 
His  gifts  without  reference  to  human  conduct. 

17.  Proof  of  the  above  inference.  From  the  case  of  Pharaoh, 
Paul  will  prove  that  God  hardens  whom  He  will,  and  thus  put 
beyond  doubt  that  Pie  has  mercy  on  whom  He  will.  The  Scripture 
says :  as  in  ch.  iv.  3.  For  the  solemn  and  express  words  of  God, 
Paul  claims  no  higher  authority  than  that  they  are  the  voice  of  the 
Scripture:  so  ch.  xi.  2,  Gal.  iv.  30  ;  cp.  iii.  8,  22.  See  Diss.  iii.  The 
quoted  passage  is  Ex.  ix.  15,  16:  "For  now  had  I  stretched  out 
My  hand  and  smitten  thee  and  thy  people  with  the  pestilence, 
then  hadst  thou  been  cut  off  from  the  earth.  And  indeed  for  this 
end  I  have  made  thee  to  continue,  to  the  end  that  I  may  show  thee 
My  power,  and  that  My  name  may  be  declared  in  all  the  earth." 
Instead  of  destroying  the  king  at  once,  God  permitted  him  to 
continue  his  resistance  ;  and  thus  reserved  him  for  a  more  con- 
spicuous overthrow,  which  would  spread  to  all  nations  the  name 
and  fame  of  the  God  of  Israel.  This  purpose  was  attained  :  see 
Josh.  ii.  10.  Instead  of  made  to  continue^  Paul  writes  I  raised 
thee  up.  A  cognate  but  less  strong  word  in  Acts  xiii.  22,  23. 
Those  whom  God  lifts  out  of  the  mass  of  mankind  and  puts  into 
a  conspicuous  position,  He  is  said  to  raise-up.  This  alteration 
embodies  a  correct  inference.  They  who  occupy  thrones  are 
placed  on  them  by  God,  to  work  out  His  purposes :  Dan.  iv.  25, 
Isa.  xxxvii.  26.  God  here  says  that  He  had  formed  a  purpose  that 
through  Pharaoh  His  name  should  be  made  known.  Therefore 
we  cannot  doubt  that  for  this  end  He  not  only  spared  his  life  but 
placed  on  the  throne  of  Egypt  at  that  time  a  man  of  Pharaoh's 
character.  In  later  days,  to  accomplish  a  different  purpose,  He 
put  on  the  throne  of  Persia  (Ezra  i.  2)  a  man  of  different  character. 
God's  perfect  foreknowledge  (Rom.  viii.  29)  enabled  Him  to  do  all 
this  without  interfering  with  human  freedom.  He  knew  before- 
hand the  men  to  whom  He  gave  the  sceptre,  and  knew  that  their 
character  would  serve  His  purpose.  We  therefore  infer  from 
Ex.  ix.  16  that  God  placed  Pharaoh  on  the  throne  in  order  that 
his  obstinacy  and  overthrow  might  be  a  means  of  making  known 
to  nations  around  the  greatness  of  God. 

18.  Inference  from  God's  words  to  Pharaoh,  including,  and 
supplementing,  and  supporting,  the  inference  in  v.  16.  Hardens : 
so  Ex.  iv.  21,  "  I  will  harden  his  heart ;"  also  ch.  vii.  3.  Same  or 
cognate  word  in  Heb.  iii.  8,  iv.  7,  Acts  xix.  9 ;  Rom.  ii.  5.  The 
heart  is  hard  when  it  is  incapable  of  receiving  divine  impressions. 


sec.  29]  ROMANS   IX.    14—18  267 

To  harden,  is  to  make  less  susceptible  of  such  impressions.  We 
may  well  believe  that  each  refusal  made  Pharaoh  less  open  to 
divine  influences.  Moreover,  this  progressive  hardening  was  a  part 
of  the  order  of  human  life,  and  therefore  a  divinely-ordained 
consequence  of  his  refusal  to  obey,  a  divinely-ordained  punish- 
ment of  his  disobedience.  In  this  real  and  awful  sense  it  was  an 
act  of  God.  For  He  ordained  that  they  who  reject  His  influences 
leading  men  towards  obedience  shall  by  their  rejection  become 
less  susceptible  to  such  influences.  It  is  also  the  sinner's  own  act. 
For,  had  he  not  resisted  God,  his  heart  would  not  have  been 
hardened.  This  hardening  is  no  more  inconsistent  with  the 
character  of  God  than  is  any  other  kind  of  punishment.  This 
verse  asserts  God's  right  to  inflict  this  punishment  on  whomever 
He  will.  In  Ex.  iv.  21,  vii.  3,  God  announced  that  He  would 
inflict  it  on  Pharaoh :  and  no  Jew  would  deny  the  justice  of  the 
punishment. 

Pharaoh  was  an  exact  parallel  to  Paul's  opponents  :  for  what  he 
did,  they  are  doing.  The  only  bad  thing  recorded  of  him  is  a 
repeated  rejection  of  an  embassy  from  God :  and  they  have  rejected 
a  more  solemn  embassy  :  2  Cor.  v.  20,  Heb.  ii.  3.  Therefore,  if 
God  make  them,  in  spite  of  their  morality,  a  monument  of  wrath, 
He  will  only  treat  them  as  He  treated  Pharaoh.  By  condemning 
him,  the  Jews  admitted  the  justice  of  their  own  condemnation. 

That  God  bestows  blessing  on  grounds,  not  of  merit,  but  of 
mercy,  and  that  He  selects,  from  men  equally  guilty,  objects 
of  special  and  conspicuous  punishment,  does  not  make  in  the 
least  uncertain  who  are  the  objects  of  the  blessing  and  the  curse. 
For  God's  purposes  flow  from  His  moral  character,  and  are 
therefore  in  harmony  with  His  love  and  wisdom.  Moreover, 
while  reserving  to  Himself  the  right  to  choose  the  objects  of  His 
favour  and  His  anger,  He  has  made  known  to  us  His  choice. 
In  the  Gospel  He  proclaims  mercy  for  all  who  believe,  of  what- 
ever previous  character  ;  and  destruction  for  all  who  reject  the 
offered  mercy.  We  never  read  of  a  purpose  of  God  still  kept 
secret.  In  Christ,  the  purpose  once  hidden  is  now  made  manifest : 
ch.  xvi.  26,  Eph.  iii.  5. 

Verses  15 — 18  are  full  of  comfort.  When  we  ask  blessing  from 
God,  we  look,  not  at  our  efforts  to  obtain  it  or  at  our  merit,  but  at 
our  helplessness  and  God's  compassion.  For  His  gifts  are  acts 
of  pure  mercy  :  and  He  has  promised  them  to  all  who  ask  in 
faith.  We  therefore  ask  for  them  in  humble  and  joyful  confidence 
that  God  will  fulfil  His  promise. 


268  EXPOSITION   OF  [div.  iv 

These  verses  are  also  a  solemn  warning  to  some  who  think 
that  because  of  their  morality  God  cannot  justly  condemn  them  to 
final  destruction.  He  will  harden  and  punish  and  raise  into  a 
monument  of  anger  whom  He  will.  And  we  read  in  2  Th.  i.  8 
that  He  will  destroy  those  who  obey  not  the  Gospel.  The  justice 
of  this  punishment  will  appear  in  the  great  day  :  Rom.  ii.  5. 

Nearly  all  the  difficulties  of  these  verses  vanish  when  we 
remember  that  they  are  a  reply  to  one  who  objects  that  it  would 
be  unjust  for  God  to  destroy  those  who  reject  the  Gospel.  To 
such  objectors,  the  case  of  Pharaoh,  whose  only  recorded  sin  is 
a  rejection  of  an  embassy  from  God,  is  a  triumphant  answer. 


SECTION  XXX 

YET  GOD  HAS  REASON  TO  FIND  FAULT 

Ch.  IX.  19—23 

Thou  wilt  say  to  me  then,  Why  does  He  still  fold  fault  ?  For 
who  is  resisting  His  will  ?  20  O  man,  at  any  rate,  who  art  thou 
that  answerest  again  to  Godt  Shall  the  moulded  vessel  say  to 
him  that  moulded  it,  Why  didst  thou  make  me  thus  t  n  Or  has 
not  the  potter  authority  over  the  clay,  out  of  the  same  lump  to 
make  one  part  a  vessel  for  honour,  and  another  for  dishonour  I 
33  Moreover,  if  God,  desiring  to  show  forth  His  a?iger  and  to  make 
known  His  power,  has  borne,  in  much  lo?igsuffering,  vessels  of 
anger  made  ready  for  destruction,  23  in  order  that  He  may  also 
make  known  the  riches  of  His  glory  upo?i  vessels  of  mercy  which 
He  before-prepared  for  glory 

19.  A  last  objection,  suggested  by  v.  18.  The  mention  of 
Pharaoh  implies  that  his  case  is  parallel  to  that  of  the  unbelieving 
Jews  ;  and  suggests  that  God  will  harden  them  and  through  their 
hardness  accomplish  His  purposes.  The  Jew  replies,  Why  then 
does  God,  after  hardening  me,  still  (cp.  chs.  iii.  7,  vi.  2)  find 
fault,  i.e.  continue  to  blame  me  for  sins  resulting  from  hardness 


sec.  30]  ROMANS   IX.    19—23  269 

inflicted  by  God  ?  The  force  of  this  objection  lies  in  the  second 
question,  which  suggests  that  no  one  is  resisting  His  will.  If 
this  suggestion  can  be  made  good,  if  it  can  be  proved  that  sinners 
are  altogether  passive  in  the  hands  of  God,  it  will  be  difficult  to 
understand  how  He  can  blame  or  punish  them. 

20.  Paul  indignantly  cuts  off  both  questions  by  reminding  the 
objector  that  in  asking  them  he  sets  himself  up  against  God,  and 
by  bidding  him  look  at  himself  and  consider  who  it  is  that  does 
this.  For  God  has  declared  that  He  does  find  fault  with  and  will 
punish,  for  their  sins,  all  unbelievers  :  and  Paul  will  show  that 
the  man  before  us  ought  to  be  the  last  in  the  world  to  call  in 
question  God's  right  to  do  this.  Shall  the  moulded  vessel  say 
to  him  that  moulded  it?  word  for  word  from  Isa.  xxix.  16,  lxx. 
In  v.  19,  the  moulded  vessel  of  clay  is  calling  the  potter  to  account. 

21.  Further  development  of  the  argument  underlying  this  last 
question.  The  potter :  same  word  in  Jer.  xviii.  2,  3,  6,  lxx.  :  in 
Hebrew  it  is  cognate  to  the  word  rendered  moulded  in  v.  20. 
The  clay :  same  metaphor  in  Isa.  lxiv.  8.  The  potter  is  under 
no  obligation  to  the  clay ;  and  therefore  may  justly  make,  even 
out  of  the  same  lump,  vessels  for  honour  and  for  dishonour. 
Vessel:  same  word  in  2  Tim.  ii.  20,  21,  Jno.  xix.  29,  Rev.  ii.  27, 
xviii.  12,  Acts  ix.  15,  2  Cor.  iv.  7.  In  the  Gospel,  God  declares 
that  from  the  common  mass  of  mankind  He  will,  by  sovereign 
election,  take  a  part,  viz.  believers,  and  cover  them  with  glory  : 
and  this  verse  implies  that  He  will  use  another  part,  viz.  those 
who  reject  the  Gospel,  to  advance  by  their  deep  debasement  His 
sovereign  purposes.  To  object  to  this,  is  to  deny  the  potter's  right 
over  his  own  clay. 

Paul  has  shown  that  we  have  no  right  to  ask  the  questions  in 
v.  19  ;  but  he  has  not  answered  them.  He  has  not  explained 
why  God  still  finds  fault;  nor  disproved  the  implied  assertion 
that  no  one  resists  His  will.  But  he  has  suggested  a  complete 
explanation  and  disproof.  For  v.  21  recalls  at  once  Jer.  xviii.  6,  7  : 
"cannot  I  do  with  you  as  this  potter  does  ...  as  the  clay  in 
the  potter's  hand,  so  are  ye  in  My  hand."  Just  as  Moses  and 
Pharaoh  were  parallels  to  men  in  Paul's  day,  so  were  the  men 
of  Jeremiah's  day.  Because  of  old  God  resolved  to  bless  Israel, 
they  thought  it  impossible  for  Him  to  punish  them.  God  asks, 
Do  you  deny  Me  the  right  of  doing  what  this  potter  does  ?  He 
changed  his  purpose  when  the  clay  resisted  ;  cannot  I  do  the 
same  ?  Now  evidently,  although  the  potter's  second  and  lower 
purpose  has  been  accomplished  in  the  clay,  He  can  still  find  fault  : 


270  EXPOSITION   OF  [div.  iv 

for  the  clay  has  resisted  his  original  purpose.  God's  primary 
purpose  for  Israel  was  that  they  should  be  saved  through  Christ. 
This  purpose  they  resisted.  And  God  formed  a  second  purpose, 
viz.  that  through  their  unbelief  and  destruction  His  name  may  be 
glorified.  The  accomplishment  of  the  secondary  purpose  does  not 
free  them  from  blame  for  resisting  His  primary  purpose  of  mercy. 
Again,  in  Jer.  xviii.  8,  1 1  God  says  that  even  now  He  will  revert 
to  His  first  purpose  of  blessing,  if  Israel  will  repent.  And,  as  we 
read  in  Rom.  xi.  23,  God  is  ready  to  pardon  and  bless  the  Jews 
of  Paul's  day.  Consequently,  it  is  not  only  their  fault,  and  a  result 
of  their  resistance  to  God's  purpose,  that  He  formed  the  purpose  of 
dishonour,  but  it  will  be  their  own  further  fault  if  this  second 
purpose  is  accomplished. 

Notice  that  to  Jeremiah  God  speaks  of  the  clay  as  a  whole  : 
for  He  refers  to  the  destiny  of  the  nation  as  a  whole.  But 
Paul  refers  to  the  salvation  of  individuals  ;  and  therefore  speaks 
of  different  kinds  of  vessels  from  the  same  lump. 

We  see  now  that,  while  apparently  cutting  off  the  objection 
as  one  which  we  have  no  right  to  make  and  one  to  which  he 
will  not  condescend  to  reply,  Paul  has  really,  by  pointing  to 
the  potter  and  his  clay,  suggested  a  complete  reply.  The 
parallel  is  so  exact  and  the  reply  so  complete  that  we  cannot 
doubt  that  Paul  intended  to  suggest  them.  He  holds  up  a 
mirror  in  which  the  Jews  may  see  with  their  own  eyes  that 
they  are  resisting  God's  purposes,  and  are  justly  exposed  to 
blame  and  punishment. 

God's  words  to  Jeremiah  prove  that  the  accomplishment  of 
purposes  which  are  entirely  God's  may  yet  in  God's  sovereign 
wisdom  depend  entirely  on  the  conduct  of  man.  They  also 
justify  us  in  thinking  of  His  purposes  as  successive ;  although 
in  themselves  they  are  eternal  and  therefore  simultaneous.  Only 
by  looking  on  them  as  successive  can  we  in  any  measure  com- 
prehend the  primary  and  secondary  purposes  of  God. 

22.  Further  description  of  the  man  who  replies  to  God,  making 
still  more  evident  the  folly  of  his  reply.  To  show-forth:  re- 
calling the  same  word  in  v.  17.  Desiring  etc. :  a  definite  purpose 
of  God.  For  His  anger  is  an  essential  element  of  His  nature  ; 
and  its  manifestation  is  for  the  good  of  His  creatures.  And, 
along  with  His  anger  against  sin,  punishment  makes-known 
His  power  to  crush  all  opposition.  Has  borne :  as  men  bear 
a  burden,  i.e.  refrained  from  at  once  destroying  something  un- 
pleasant to  Him.    In  much  longsnfFering :  recalling  ch.  ii.  4. 


sec.  30]  ROMANS   IX.    19—23  271 

God  not  only  delays  punishment  but  takes  active  means  to 
lead  sinners  to  repentance.  Vessels:  as  in  v.  21.  Of  anger 
...  of  mercy :  whom  God  views  with  anger  or  mercy :  so 
Eph.  ii.  3,  "children  of  anger."  Made-ready:  elsewhere,  e.g. 
1  Cor.  i.  10,  in  a  good  sense.  Their  preparation  for  their  destiny 
was  complete.  By  whom  they  were  made  ready,  Paul  leaves 
us  to  infer.  Since  they  were  hardened  by  God,  they  were  by 
Him  made  ready  for  destruction :  and  since  their  hardening  was 
a  punishment  of  their  own  resistance,  they  had,  by  rejecting 
the  Gospel,  made  themselves  ready.  Every  act  of  sin  makes 
the  sinner  more  fit  for  perdition.  Destruction:  see  note 
on  p.  87. 

We  have  here  a  second  answer  to  the  question  in  v.  20, 
Who  art  thou?  The  objectors  are  not  only  "clay  marred  in 
the  hand  of  the  potter"  but  are  already  objects  of  God's  anger, 
made  ready,  by  their  own  sins  and  by  the  hardness  which 
follows  sin,  for  destruction.  If  v.  21  recalls  Jer.  xviii.  1 — 12, 
ik  22  recalls  ch.  xix.  1 — 13.  Now  God's  nature  moves  Him  to 
punish  all  sin  and  to  crush  all  resistance,  and  thus  to  make 
known  His  anger  and  power.  But  He  holds  back  His  righteous 
anger,  in  order  that  the  wicked  may  repent  and  live.  Yet 
while  refusing  to  repent,  they  complain  that  He  finds  fault 
with  them. 

23.  Another  purpose  of  God's  forbearance.  Riches  :  recalling 
ch.  ii.  4.  Of  His  glory:  as  in  Eph.  i.  18,  iii.  16.  It  is  the 
valuable  abundance  of  the  manifested  splendour  which  belongs 
to  God.  His  forbearance  is  prompted  by  a  desire  to  show 
mercy  to  men,  to  prepare  them  in  the  present  life  for  a  splendour 
to  be  bestowed  in  the  life  to  come,  and  thus  to  make  known 
the  infinite  resources  and  the  grandeur  of  His  own  nature. 
Before-prepared:  so  Eph.  ii.  10:  in  contrast  to  made  ready 
for  destruction.  Throughout  life  everyone  is  preparing  for 
destruction  or  for  glory.  The  preparation  for  glory,  being 
entirely  a  work  of  God,  is  expressly  attributed  to  Him :  who?n 
He  before-prepared. 

The  sentence  occupying  w,  22,  23  is  broken  off  at  the  word 
glory )  to  make  way  for  a  further  account  of  God's  treatment 
of  the  vessels  of  mercy:  cp.  chs.  v.  12,  vii.  12.  We  may 
supply  from  the  foregoing,  "  Shall  the  objects  of  such  forbearance 
call  Him  to  account?" 

The  men  who  ask  why  God  finds  fault  with  them  are  men 
justly  condemned,  as  Paul  proved  in  chs.  i.  18,  iii.  20,  for  their 


272  EXPOSITION  OF  [div.  iv 

own  sins,  whom  God  might  justly  destroy  at  once.  To  do  so, 
would  manifest  His  righteous  anger  and  great  power.  But  so 
great  is  His  longsuffering  that  He  permits  them  to  live,  and 
uses  means  for  their  salvation.  He  spares  them  because  He 
has  purposes  of  mercy,  because  He  wishes  to  prepare  men 
whom  He  will  cover  with  His  own  abundant  glory.  Therefore 
He  prolongs  the  world's  probation.  Can  men  whose  life  is 
spared  only  because  God  forbears  to  act  on  principles  of  mere 
justice,  and  forbears  because  of  His  purpose  of  mercy  to  mankind 
at  large,  can  such  men  reply  to  God  when  He  declares  what 
He  will  do  with  them?  With  more  justice  might  a  prisoner 
who  but  for  the  king's  respite  had  been  put  to  death  complain 
of  prison  fare. 

How  appropriate  was  Paul's  reference  to  Pharaoh  and  to  the 
men  of  Jeremiah's  day  will  appear  when  we  remember  the  fearful 
storm  which,  as  Paul  wrote  these  words,  was  already  gathering, 
soon  to  burst  in  overwhelming  fury  on  the  house  of  Israel. 


SECTION  XXXI 

THE  PRESENT  POSITION  OF  GENTILES  AND 
JEWS  ACCORDS   WITH  PROPHECY 

Ch.  IX.  24—29 

Vessels  of  mercy  which  He  before-p?'epared  for  glory ',  n  whom 
He  also  called,  even  us,  not  only  from  among  Jews,  but  also 
from  among  Gentiles.  25 As  also  in  Hosea  He  says,  "I  will 
call  Not  My  people,  My  people;  and  Not  beloved,  Be- 
loved. 2G  And  it  shall  be  in  the  place  where  it  was  said 
to  them,  No  people  of  Mine  are  ye,  there  they  shall  be 
called  sons  of  the  living  God."  " Moreover,  Isaiah  cries 
on  behalf  of  Israel,  " If  the  number  of  the  sons  of  Israel  be 
as  the  sand  of  the  sea,  the  remnant  shall  be  saved: 
2Sfor,  accomplishing  and  cutting  short  His  word,  the 
Lord  will  perform  it  on  the  earth."    29  And  according  as 


sec.  31]  ROMANS   IX.    24—29  273 

Isaiah  has  said  before,  "  Unless  the  Lord  of  Sabaoth  had 
left  us  a  seed,  we  had  become  as  Sodom,  and  we  had 
been  made  like  as  Gomorrah? 

Chapter  ix.  began  with  an  expression  of  sorrow  that  many 
of  the  Jews  were,  if  the  teaching  of  chs.  i.— viii.  be  correct, 
outside  the  family  of  God.  In  reply  to  the  objection  that,  if 
so,  God's  promise  has  failed,  Paul  pointed  to  the  cases  of  Ishmael 
and  Esau.  But  it  was  further  objected  that  it  would  be,  if 
not  unfaithful,  yet  unjust,  for  God  to  receive  on  the  same  terms, 
as  the  Gospel  says  He  will,  men  good  and  bad.  To  this,  Paul 
replied  that  God's  gifts  are  acts  not  of  justice  but  of  mercy  ; 
and  that  He  not  only  bestows  them  on  whom  He  will,  but  also 
inflicts  on  whom  He  will,  for  His  own  purposes,  special  punish- 
ment. To  the  objection  that,  if  so,  God  has  no  reason  to  find 
fault,  he  refused  to  give  a  reply,  and  reminded  the  objector 
that  he  was  but  a  vessel  of  clay,  a  vessel  spared  only  by  the 
longsuftering  of  its  maker.  Paul  will  now  show  that  the  present 
position  of  Gentiles  and  Jews  agrees  with  prophecy. 

24.  Called :  the  Gospel  summons,  as  in  v.  12,  viii.  30,  1  Cor.  i.  9, 
vii.  15—24,  2  Th.  ii.  14,  etc.;  cognate  to  the  word  called  in 
Rom.  i.  1,  6,  7.  That  God  has  spoken  to  us,  and  called  us  to 
Himself,  is  the  ground  of  all  our  hopes.  Jews  .  .  .  Gentiles  : 
whose  respective  relation  to  the  Kingdom  of  God  is  a  chief  matter 
of  this  chapter. 

25,  26.  Quotations  from  Hos.  ii.  23,  1  respectively.  Call :  to 
give  a  name  ;  not  to  summon  as  in  v.  24.  The  two  meanings 
embody  one  idea,  to  cry  out  a  person's  name.  The  word  is  not 
found  in  the  text  quoted :  but  it  expresses  fairly  the  prophet's 
meaning.  It  was  probably  prompted  by  the  same  word,  in  another 
sense,  in  v.  24.  God  bid  Hosea,  in  ch.  i.  6,  9,  give  to  two  of  his 
children  the  names  No-mercy  and  No-people-of-mine,  in  token  that 
the  ten  tribes  were  no  longer  God's  people  or  objects  of  His  mercy; 
and  made  this  more  conspicuous  by  saying  that  He  will  have 
mercy  upon  and  save  the  house  of  Judah.  Afterwards,  in  ch.  ii.  23, 
He  says,  "  I  will  have  mercy  on  No-mercy,  and  I  will  say  to  No- 
people-of-mine,  My-people  thou  art."  Still  earlier,  in  ch.  i.  10,  God 
says,  "  in  the  place  where  it  shall  be  said  to  them,  No-people-of- 
mine  are  ye,  it  shall  be  said  to  them,  Sons  of  the  living  God  are 
ye."  Paul  reverses  the  order  of  the  quotations  in  order  to  give 
concluding  prominence  to  the  remarkable  phrase  sons  of  the 
living  God,  so  wonderfully  anticipating  the   Gospel  of  Christ. 

18 


274  EXPOSITION   OF  [div.  iv 

Not-beloved:  the  lxx.  rendering  of  No-mercy.  In  the  place 
where :  either  Palestine  or  the  land  of  bondage.  The  very  hills 
and  plains  which  were  witnesses  of  the  one  declaration -will  be 
witnesses  of  the  other. 

Paul  quotes  these  words,  which  refer  primarily  to  the  ten  tribes, 
in  proof  that  God,  when  He  called  men  from  the  midst  of  the 
Gentiles  to  be  vessels  of  mercy,  acted  on  principles  announced 
by  the  prophet  Hosea.  Gentiles  could  not  be  more  completely 
aliens  than  those  whom  God  declared  to  be  neither  His  people  nor 
objects  of  His  mercy.  But  Hosea  foretold  that  in  days  to  come 
God  will  speak  again  to  the  outcasts  and  call  them  His  sons.  In 
the  Gospel,  this  prophecy  finds  unexpected  and  marvellous  fulfil- 
ment, a  fulfilment  wider  than  the  promise  but  in  full  agreement 
with  its  spirit.  The  glad  tidings  of  salvation  and  of  reception  into 
the  family  of  God,  even  for  outcasts,  which  through  Hosea  God 
promised  to  announce  in  days  then  future,  He  had  actually 
announced  in  the  Gospel  preached  by  Paul. 

27,  28.  Another  prophecy,  from  Isaiah:  ch.  x.  22.  His  words 
are,  "If  thy  people  Israel  shall  be  as  the  sand  of  the  sea,  a 
remnant  among  them  shall  return.  Consumption  is  determined, 
overflowing  with  righteousness.  For  consumption  and  a  determined 
purpose  the  Lord  Jehovah  of  armies  is  working  out  in  the  midst  of 
all  the  earth."  The  variations  in  the  quotation  do  not  touch  the 
sense.  The  number  of  the  sons  of  Israel:  not  found  in  Isa.  x.  22, 
but  taken  from  Hosea  i.  10.  As  the  sand  of  the  sea :  found  in 
both  passages.  Will  be  saved:  implied  in  Isaiah's  words  "shall 
return."  Why  only  a  remnant  will  be  saved,  v.  28  explains. 
Accomplishing  His  word:  achieving  its  purpose:  cp.  ch.  ii.  27. 
Cutting-short:  a  sudden  and  complete  accomplishment.  His 
word:  God's  many  threatenings  to  Israel.  Amid  the  terror 
inspired  by  Assyria,  the  prophet  foretells  Assyria's  coming  fall ; 
and  looks  forward  to  the  day  of  Israel's  deliverance.  He  sees 
fulfilled  the  promise  recorded  in  Gen.  xxii.  17,  and  Israel  numerous 
as  the  sand  of  the  sea.  But  he  declares  emphatically  and 
repeatedly  that  only  a  part  of  the  nation  will  experience  the 
great  salvation,  and  that  this  part  will  return  to  and  trust  in  God. 
Upon  the  rest  of  the  nation,  God  has  determined  to  inflict  punish- 
ment. He  has  resolved  that  a  wave  of  justice  shall  overflow  the 
land  :  and,  what  He  has  determined,  He  will  do.  The  Lord:  see 
under  v.  29. 

The  force  of  these  quotations  is  evident.     If  the  Gospel  be  true, 
many  Gentiles  are  members  of  the  family  of  God,  and  many  Jews 


sec.  31]  ROMANS   IX.    24—29  275 

are,  and  apparently  for  ever  will  be,  shut  out  from  that  family  and 
from  the  salvation  announced  by  the  Messiah.  This  latter  thought 
gave  Paul  deep  sorrow.  But  he  has  shown  that  it  involves  neither 
unfaithfulness  nor  injustice  in  God.  And  the  quotations  from 
Hosea  and  Isaiah  prove  that  the  reception  of  Gentiles  and  the 
limitation  of  salvation  to  a  part  of  Israel  accord  with  prophecy. 

29.  Another  quotation  from  Isaiah:  ch.  i.  9.  Things  are  now 
according  as  he  foretold.  Said-before :  either  in  an  earlier  part  of 
his  prophecy,  or  before  it  took  place.  Probably  the  latter  :  for  the 
mere  order  of  Isaiah's  prophecies  is  unimportant.  Same  word  in 
2  Cor.  vii.  3,  xiii.  2,  Gal.  i.  9,  Heb.  iv.  7,  Mt.  xxiv.  25.  Paul  says 
that  Isaiah's  description  of  things  around  him  was  a  prophecy  of 
the  days  of  Christ.  God  treated  the  covenant  people  on  definite 
principles.  Consequently,  His  dealings  with  them  at  one  time 
were  prophetic  of  times  to  come.  The  Lord :  constant  rendering 
in  lxx.  for  the  Hebrew  word  Jehovah,  the  distinctive  name  of 
the  God  of  Israel,  never  given  to  others  as  the  name  god  frequently 
is.  Cp.  1  Kgs.  xviii.  39,  "Jehovah,  He  is  the  God."  So  sacred 
was  this  name  that  in  reading  the  Jews  replaced  it  by  the  secular 
title  lord :  same  word  in  Gen.  xviii.  12,  xlii.  30,  33,  etc.  And  it  is 
so  rendered  in  the  Greek,  Latin,  and  some  other  versions.  This 
rendering  causes  great  confusion  in  the  N.T. :  for  the  same  word 
is  both  a  secular  title,  as  in  Acts  xvi.  16,  19,  30,  and  the  distinctive 
title  of  Christ,  as  in  1  Cor.  viii.  6,  and  a  rendering  of  the  distinctive 
O.T.  name  of  God.  Sometimes,  e.g.  Rom.  x.  12,  it  is  difficult  to 
determine  whether  the  word  refers  to  the  Son  or  the  Father. 
Sabaoth:  a  Hebrew  word  for  armies.  Same  transliteration  is 
very  common  in  (lxx.)  the  Book  of  Isaiah,  e.g.  ch.  v.  7,  9,  16,  24. 
The  bidding  of  Jehovah  of  armies  is  done  by  the  powers  of  heaven 
and  earth  :  cp.  Dan.  iv.  35,  Pss.  ciii.  20,  21,  cxlviii.  2.  Seed:  from 
the  lxx.,  instead  of  remnant.  The  remnant  of  Judah  in  the  days 
of  Isaiah  was  a  seed  in  which  the  life  of  the  sacred  people  was 
preserved  for  future  generations. 

It  might  be  objected  to  the  Gospel  that,  by  making  faith  the 
condition  of  salvation,  it  practically  reduced  the  covenant  people 
to  a  small  remnant,  viz.  the  believing  Jews.  But  Paul  reminds  us 
that  in  Isaiah's  day,  by  death  and  captivity,  the  nation  was  reduced 
to  a  small  remnant ;  and  that,  but  for  the  help  of  God,  it  would 
then  have  been  as  completely  destroyed  as  were  Sodom  and 
Gomorrah.  Consequently,  God  is  doing  now  only  what  Isaiah 
says  He  did  then. 


276  EXPOSITION   OF  [div.  iv 


SECTION  XXXII 

THROUGH    UNBELIEF,    THE  JEWS   HAVE   FAILED 
TO   OBTAIN  RIGHTEOUSNESS 

Ch.  IX.  30-33 

What  then  shall  we  say  ?  That  Gentiles,  the  men  not  pursuing 
righteousness,  have  laid  hold  of  righteousness,  the  righteousness 
which  is  from  faith.  zl  But  Israel,  while  pursuing  a  law  of 
righteousness,  to  such  law  has  not  attained.  32  Why?  Because 
they  sought  it  not  from  faith  but  from  works.  They  stumbled 
at  the  stone  of  stumbling;  33 according  as  it  is  written,  "Behold,  I 
lay  in  Zion  a  stone  of  stumbling  and  a  rock  of  a  snare: 
and  he  that  believes  on  Him  will  ?iot  be  put  to  shame." 

30.  Righteousness  from  faith:  recalling  chs.  i.  17,  iii.  21,  22, 
27 — 3°)  which  contain  the  main  thesis  of  the  epistle.  Since  the 
quotations  do  not  mention  either  righteousness  or  faith,  Paul's 
inference  must  be  drawn  from  this  main  thesis.  It  marks  the 
conclusion  of  his  argument,  which  is  designed  to  remove  objections 
to  this  thesis  on  the  ground  of  the  present  condition  of  the  Jews. 
Gentiles :  not  the  Gentiles :  for  only  a  part  of  them  believed. 
Pursue :  as  in  a  race  :  cp.  ch.  xiv.  19,  Ph.  iii.  12,  14,  1  Tim.  vi.  II, 
2  Tim.  ii.  22,  etc.  Laid-hold-of :  as  does  a  racer:  1  Cor.  ix.  24, 
Ph.  iii.  12,  13.  Righteousness:  as  in  ch.  i.  17:  the  state  of  him 
who  has  the  approval  of  the  great  Judge.  The  Gospel  proclaims 
the  favour  of  God  to  all  who  believe.  Many  Gentiles  who  formerly 
lived  in  sin  have  believed ;  and,  if  the  Gospel  be  true,  are  now 
accounted  righteous  by  God.  They  have  obtained  the  righteousness 
which  is  from  faith. 

31.  The  contrasted  lot  of  Israel,  i.e.  of  the  mass  of  the  Jews 
in  contrast  to  the  believing  Gentiles.  A  law  of  righteousness : 
a  standard  of  conduct,  from  which  they  seek  the  favour  of  God. 
This  ideal  standard  some  Jews  set  before  themselves  ;  and  strove 
by  morality,  austerity,  or  ritual,  to  attain  or  come  up  to  it,  i.e.  to 
realise  it  in  themselves  and  thus  attain  righteousness.  But  in  this 
effort  they  failed.     Their  failure  illustrates  v.  16  :  cp.  Mt.  xxi.  31. 

32.  Reason  why  the  Jews  have  not  obtained  righteousness,  viz. 
because  they  sought  it  not  in  God's  way  from  faith,  i.e.  on  the 


sec.  32]  ROMANS   IX.   30—33  277 

condition  of  faith,  but  in  a  way  of  their  own,  as  though  it  might 
be  derived  from  works.  They  stumbled  etc.:  comment  on 
their  failure.  Stumbling:  same  word  in  ch.  xiv.  13,  20,  1  Cor. 
viii.  9  ;  and  1  Pet.  ii.  6,  referring,  as  here,  to  Christ.  Stone  of 
stumbling :  one  against  which  men  strike  their  foot.  The  Jews 
rejected  the  Gospel  because  Christ  was  not  what  they  expected. 
He  thus  became  a  stone  against  which  the  men  of  Israel,  as  they 
ran  after  righteousness,  stumbled.     Cp.  1  Cor.  i.  23,  Mt.  xiii.  57. 

33.  According  as  etc.:  that  Christ  is  a  stone  of  stumbling, 
agrees  with  prophecy.  Snare:  skandalon,  the  Greek  original  of 
our  word  scandal :  so  chs.  xi.  9,  xiv.  13,  xvi.  17,  1  Cor.  i.  23,  etc. 
Cognate  verb  in  Rom.  xiv.  21,  in  some  copies  ;  1  Cor.  viii.  13 
twice,  etc.  It  denotes  a  trap  in  which  anyone  is  caught.  Rock 
of  a  snare :  one  on  which  when  men  step  they  fall  and  are 
entrapped.  See  under  same  word  in  ch.  xi.  9.  Paul  weaves 
together  Isa.  viii.  14,  xxviii.  16.  The  one  reads,  "  He  shall  be  for 
a  sanctuary  ;  and  for  a  stone  of  stumbling  and  for  a  rock  of  falling, 
to  the  two  houses  of  Israel ;  for  a  snare  and  for  a  trap  to  the 
inhabitants  of  Jerusalem."  Something  to  be  said  or  done  by  God 
will  be  an  occasion  of  deception  and  destruction  to  the  Jews. 
Such  were  the  lowly  appearance  of  Christ  and  the  simplicity  of  the 
Gospel.  These  were  a  stone  against  which  most  of  the  Jews 
struck  their  foot,  and  a  rock  on  which  they  slipped  and  fell : 
Mt.  xi.  6.  Isa.  xxviii.  16  is,  "  Behold,  I  lay  in  Zion  a  stone,  a  stone 
of  proof,  the  precious  corner-stone  of  a  laid  foundation.  He  that 
believes  will  not  make  haste."  In  days  to  come,  God  will  lay  in 
Zion,  the  seat  of  the  kingdom  of  David,  the  foundation-stone  of 
a  temple  or  palace.  It  will  be  the  corner-stone  of  a  firmly-laid 
foundation,  a  stone  tested  and  valuable.  He  that  builds  on  it 
by  faith  will  not  be  put  to  the  hurry  of  flight.  Believes :  in 
Hebrew,  to  make  firm  or  sure  :  he  that  makes  himself  firm  by 
resting  on  the  firm  foundation-stone.  Not  put  to  shame :  as  he 
would  be  if,  in  spite  of  his  trust  in  Christ,  he  perished.  Same 
word  and  sense  in  ch.  v.  5. 

The  apparent  carelessness  of  this  quotation  does  not  lessen  its 
value  to  men  familiar  with  the  Old  Testament.  The  quoted 
passages  prove  clearly  that  the  foretold  salvation  is  for  those  who 
believe  ;  and  that  it  is  consistent  with  the  character  of  God  to  do 
that  which  to  some  men  will  become  an  occasion  of  falling.  In 
vv.  24 — 29,  we  saw  that  the  reception  of  the  Gentiles  and  the 
limitation  of  salvation  to  a  part  of  the  Jews  are  in  harmony  with 
prophecy.     We  now  see  that  faith  as  the  condition  of  salvation, 


278  EXPOSITION   OF  [div.  iv 

and  the  unfortunate  effect  of  the  Gospel  on  some  of  the  Jews, 
are  also  in  harmony  with  it. 

A  comparison  of  Rom.  ix.  25 — 33  with  1  Pet.  ii.  6 — 10  suggests 
that  these  O.T.  quotations  were  often  used  by  the  early  Christian 
teachers. 

Verse  32  implies  that  the  reason  why  one  man  is  unsaved  while 
others  are  saved  is  not  in  God  but  in  himself.  So  in  chs.  x.  3, 
xi.  22,  23,  Mt.  xxiii.  37.  This  by  no  means  contradicts  v.  18,  but 
looks  at  the  same  subject  from  another  point.  The  reason  why 
any  one  criminal  is  put  to  death  is,  if  justice  be  done,  entirely  in 
himself.  But  the  question  whether  any  criminals  are  to  be  put 
to  death  rests  entirely  with  the  legislature.  Those  who  oppose 
capital  punishment  may  leave  out  of  sight  the  conduct  of  the 
criminal,  and  speak  only  of  what  it  is  expedient  for  the  government 
to  do.  And  the  moralist  may  leave  out  of  sight  the  expediency 
of  capital  punishment,  and  speak  only  of  the  consequences  of  sin. 
Or  again,  the  motion  of  the  withered  leaves  of  autumn  is  due 
altogether  to  the  wind.  They  do  not  in  the  least  degree  even 
co-operate  to  produce  their  own  motion.  But  the  stones  on  the 
wayside  remain  unmoved.  The  difference  arises,  not  from  a 
difference  in  the  influences  brought  to  bear  on  the  stones  and  the 
leaves,  but  simply  from  this,  that  while  the  leaves  yield  to,  the 
stones  resist,  the  influences  which  both  alike  experience.  So  with 
us.  That  believers  are  justified  at  all,  springs  entirely  from  the 
undeserved  mercy  of  God  :  and  every  step  towards  salvation  is 
entirely  God's  work  in  them.  But  the  reason  why,  when  some 
are  justified,  others  are  not,  is  that  they  put  themselves  by  unbelief 
outside  the  number  of  those  whom  God  has  determined  to  save. 
When  Paul  replied  to  the  objection  that  the  Gospel  is  inconsistent 
with  the  justice  of  God,  he  said  that  salvation  is  not  a  matter  of 
justice,  and  that  God  bestows  it  on  whom  He  will.  But  when 
explaining  why  the  Jews  have  not  obtained  salvation,  he  says  that 
the  reason  is  in  themselves.  Notice  also  that  their  position  is  here 
attributed,  not  to  their  sin,  but  to  their  unbelief. 

Verses  30—33  help  us  to  understand  Chapter  IX.,  of  which 
it  is  a  summing  up.  Paul  does  not  introduce  his  new  matter 
by  laying  down,  as  in  chs.  i.  16,  iii.  21,  22,  vi.  3,  4,  viii.  3,  4,  a 
foundation-stone  of  explicit  doctrinal  statement.  Therefore,  only 
from  the  argument  can  we  learn  the  exact  purpose  of  the  chapter. 
Paul's  aim,  as  I  understand  it,  is  to  defend  the  Gospel  expounded 
in  chs.  i. — viii.  against  Jewish  objections,  and  especially  against 
the    great    objection    that    if   the   Gospel    be    true   the    mass   of 


sec.  32]  ROMANS   IX,   30—33  279 

the  Jewish  nation  are  outside  the  blessings  promised  to  their 
fathers,  or  in  other  words  to  defend  the  Gospel  in  view  of  the 
fact  that  many  Jews  have  rejected  and  many  Gentiles  have 
accepted  it.  In  vv.  1 — 5,  Paul  expresses  his  sorrow  for  this 
fact.  But,  in  vv.  6 — 13,  he  shows  that,  painful  as  it  is  to  himself, 
it  is  not  inconsistent  with  the  promises  of  God;  nor  {vv.  14 — 18) 
with  the  declared  principles  of  His  government.  The  reply  to 
Objection  1  is  put  in  a  form  which  provokes  Objection  2 :  the 
reply  to  this  last  suggests  Objection  3,  viz.  that  such  principles 
of  government  destroy  human  accountability.  This  objection, 
vv.  19 — 23  meet.  Paul  then  states  in  v.  24,  from  the  point  of 
view  of  the  Gospel  call,  what  he  afterwards,  in  vv.  30,  31,  states 
from  the  point  of  view  of  actual  results.  In  vv.  25 — 29,  the 
statement  of  v.  24  is  shown  to  be  in  harmony  with  O.T.  prophecy. 
This  is  followed  in  w.  30,  31  by  a  plain  assertion  of  the  fact 
which  in  vv.  1 — 5  caused  Paul  so  much  sorrow  and  which 
throughout  ch.  ix.  he  has  been  harmonizing  with  the  character 
of  God.  This  fact  is  in  v.  32  traced  to  its  cause  ;  and  even 
this  cause  is  in  v.  33  found  to  be  in  harmony  with  the  Old 
Testament.  Thus  the  whole  chapter  is  a  proof  that  the  Gospel 
expounded  in  this  epistle  is  in  harmony  with  the  earlier  revelation. 

ELECTION,  PREDESTINATION:  associated  in  Eph.  i.  4,  5- 
In  chs.  viii.  33,  ix.  11,  xi.  5,  7,  28,  we  find  the  words  elect. 
Election  ;  and  in  1  Cor.  i.  27,  28,  Eph.  i.  4,  Jas.  ii.  5,  Mk.  xiii.  20, 
Lk.  vi.  13,  ix.  35,  x.  42,  xiv.  7,  Jno.  vi.  70,  Acts  i.  24,  xv.  22, 
we  have  the  cognate  verb  choose,  c/iosen.  They  denote  a  mental 
act  by  which  we  take  for  ourselves  a  smaller  out  of  a  larger 
number  of  objects.  Choice  implies  freedom  in  him  who  makes 
it,  but  is  generally  determined  by  the  difference  between  the 
objects  chosen  and  rejected. 

A  divine  election  is  prominent  in  Dt.  vii.  6,  7,  Ps.  xxxiii.  12, 
Isa.  xli.  8,  9,  xliii.  20,  xliv.  1,  lxv.  9,  22.  Out  of  all  nations, 
God  chose  Israel  to  be  specially  His  own.  From  this  divine 
choice  resulted  all  the  religious  advantages  of  the  Jews.  Hence 
the  nation  could  never  forget  that  it  was  the  chosen  people  of 
God.  Since  the  foretold  glory  was  destined  only  for  the  faithful 
ones  in  Israel,  the  word  was  sometimes  used  specially  for  them : 
so  Isa.  lxv.  9,  15,  22,  a  stepping-stone  to  its  N.T.  use.  We 
have  a  connecting  link,  amid  O.T.  phraseology,  in  1  Pet.  ii.  9 : 
"a  chosen  race:"  so  ch.  i.  1.  Our  Lord,  in  Mt.  xxii.  14, 
xxiv.  22,  31,  Lk.  xviii.  7,  and  Paul  in  Rom.  viii.  33,  Col.  iii.  12, 


28o  EXPOSITION   OF  [div.  iv 

2  Tim.  ii.  10,  Tit.  i.  i,  speak  of  believers  as  elect :  so  Rev.  xvii.  14. 
In  Rom.  xi.  5,  Eph.  i.  4,  2  Th.  ii.  13,  Paul  says  that  his  readers 
were  chosen  by  God,  before  the  world  was,  for  a  salvation  to  be 
realised  in  holiness  and  faith  ;  and  that  God's  choice  arose,  not 
from  their  works,  but  altogether  from  God's  favour. 

The  N.T.  doctrine  of  election  may  be  thus  stated :  From 
eternity,  moved  only  by  pity  for  our  lost  state  and  not  at  all 
by  any  foreseen  good  in  us,  and  as  irresponsible  sovereign  of 
the  world,  God  resolved  to  save,  not  all  men  promiscuously,  but 
only  those  who  should  believe  the  Gospel.  This  doctrine  is  a 
restatement  of  the  fundamental  doctrine  of  salvation  through 
faith,  from  the  point  of  view  of  the  eternal  forethought  of  God. 
Whatever  God  does  in  time,  He  purposed  from  eternity  :  and, 
whatever  He  does,  He  does  unmoved  by  any  good  external  to 
Himself.  For  apart  from  Him  no  good  exists.  God  proclaimed 
that  He  will  save  all  who  believe  the  good  news,  and  destroy 
those  who  reject  it.  We  infer  then  that  from  eternity  He  resolved 
so  to  do.  He  saw  man  in  sin  and  misery,  and  resolved  to 
save.  He  was  moved  to  save,  by  His  love  to  the  entire  race  : 
Jno.  iii.  16,  17,  1  Tim.  ii.  4,  Tit.  ii.  11.  To  reconcile  the  salvation 
of  sinners  with  divine  justice,  God  gave  His  Son  to  die :  ch.  iii. 
25,  26.  He  chose  the  Gospel  to  be  the  instrument,  and  faith 
the  condition,  of  salvation  to  each  individual  :  chs.  i.  16,  17, 
iii.  22,  28,  30.  He  exerts  on  all  men  influences  leading  towards 
repentance,  influences  without  which  none  can  come  to  Christ : 
Rom.  ii.  4,  Jno.  vi.  44.  God  thought  fit,  in  infinite  wisdom  and 
universal  love,  to  permit  men  either  to  yield  to,  or  resist,  these 
influences  ;  and  made  the  effect  of  the  Gospel  contingent  on 
man's  surrender  to  them.  From  the  beginning,  He  foresaw 
who  would  believe  and  how  many  would  continue  in  faith.  But 
He  was  moved  to  save,  not  by  their  foreseen  faith  and  per- 
severance, but  only  by  His  love  and  by  man's  misery  and 
helplessness.  Our  faith  is  God's  work  in  us  and  gift  to  us : 
and  the  good  works  which  follow  faith  are  not  its  necessary 
result,  but  are  attached  to  it  by  the  grace  of  God  and  wrought 
in  us  by  the  Holy  Spirit.  Our  faith  and  good  works,  so  far 
from  being  the  motive,  are  results,  of  God's  eternal  purpose. 

This  doctrine,  thus  stated,  contains  all  that  Paul  says  about 
election.  The  resolution  to  save,  not  all  men  indiscriminately, 
but  only  believers,  is  a  purpose  according  to  electio?i.  For,  by 
fixing,  of  His  own  free-will,  and  without  reference  to  man's 
conduct,   the    condition    of    salvation,    He   chose   the   objects    of 


sec.  32]  ROMANS  IX.   30—33  281 

salvation.  We  thus  owe  His  favour  to-day  entirely  to  the 
sovereign  election  of  God. 

Closely  related  to  this  doctrine  of  Election,  is  Paul's  teaching 
about  Predestination,  already  in  some  measure  expounded 
under  ch.  viii.  29,  30.  It  is  the  eternal  purpose  in  which  before 
the  world  was  God  marked  out  the  path  along  which,  and  the 
goal  towards  which,  He  would  lead  His  chosen  ones,  viz.  to 
adoption  into  His  family  and  to  likeness  to  the  glory  of  His 
Firstborn.  It  is  a  logical  development  of  Doctrine  3,  viz.  that 
we  are  to  be  dead  to  sin  and  living  for  God  in  Christ  Jesus, 
just  as  Election  is  a  development  of  Doctrine  1,  Justification 
through  Faith,  each  of  these  fundamental  doctrines  being  viewed 
in  the  light  of  the  eternal  forethought  of  God. 

Like  election,  predestination  is  simply  a  purpose  ;  and  by  no 
means  implies  its  inevitable  accomplishment.  Hence  in  ch.  xi. 
21,  22  Paul  solemnly  warns  his  readers  that,  unless  they  continue 
in  faith,  they  will,  although  predestined  to  glory,  be  cut  off  and 
perish. 

This  chapter  has  frequently  been  appealed  to  in  support  of 
Calvin's  teaching  that  God  brings  to  bear,  in  pursuance  of  an 
eternal  purpose,  upon  some  of  those  who  hear  the  Gospel  and 
not  on  others,  influences  which  necessarily  and  always  lead  to 
repentance,  faith,  justification,  and  eternal  life  ;  and  that  the  reason 
why  these  influences,  without  which  none  can  be  saved,  are  not 
exerted  on  some  men  while  they  are  on  others  is  entirely  in  God 
and  not  at  all  in  man.  See  my  New  Life  in  Christ  pp.  270 — 276. 
And  it  must  be  admitted  that  some  serious  objections  brought 
against  this  teaching  of  Calvin  are  in  Rom.  ix.  brought  against 
the  teaching  of  Paul.  But  very  different  doctrines  may  lie  open  to 
the  same  objection.  And  Paul's  replies,  which  are  irresistible 
against  those  who  object  to  the  doctrine  of  Justification  through 
Faith,  are  powerless  to  meet  the  same  objections  when  brought 
against  the  teaching  of  Calvin.  It  is  true  that,  if  Calvin's  teaching 
were  that  of  Paul,  a  Jew  might  object  that  it  was  inconsistent  with 
the  promise  of  God :  and,  if  so,  the  objection  would,  I  admit,  be 
fairly  met  in  w.  6 — 13.  Again,  on  the  ground  of  justice,  objection 
has  frequently  been  made  to  Calvin's  teaching.  But  was  anyone 
who  brought  this  objection  ever  convinced,  by  reading  vv.  14 — 18, 
that  this  teaching  is  in  harmony  with  God's  justice  ?  Certainly  the 
story  of  Pharaoh  does  nothing  whatever  to  harmonize  it  with  the 
character  of  God.  But  we  have  seen  how  decisively  the  case  of 
Pharaoh  overturns  objections  to  the  teaching  of  Rom.  iii.  22,  ix.  31 


282  EXPOSITION   OF  [div.  iv 

based  on  the  justice  of  God.  To  the  teaching  of  Calvin  we  might 
fairly  bring  the  objection  in  v.  19.  But  how  irrelevant  would  then 
-be  Paul's  answer  !  We  should  reply  back  that  it  was  not  our  fault 
that  we  were  born  in  sin  ;  and  that  being  born  in  sin  we  could  not, 
apart  from  justifying  grace,  avoid  resisting  God.  Therefore  God 
would  have  no  more  reason  to  find  fault  with  us  than  with  a  lion 
tearing  its  prey.  The  mention  of  the  potter's  clay  puts  to  silence 
the  man  who  objects  to  Rom.  iii.  22,  ix.  31  :  but,  as  a  defence  of 
Calvin's  scheme,  it  provokes  bitterest  reply.  We  cannot  accept 
doctrines  never  explicitly  asserted  in  the  Bible  simply  because 
objections  now  brought  against  them  were  also  brought  against 
other  teaching  of  Paul.  See  further  in  my  New  Life  in  Christ 
pp.  263—277. 


SECTION  XXXIII 

THE   UNBELIEF  OF    THE  JEWS  IS  A   RESULT  OF 
IGNORANCE 

Ch.  X.  1— 13 

Brethren,  the  good  pleasure  of  my  heart  and  my  petition  to  God 
on  their  behalf  is  for  their  salvation.  3  For  I  bear  them  witness 
that  they  have  zeal  for  God,  but  not  according  to  tmdersta?idi?ig. 
3  For,  ignorant  of  the  righteousness  of  God  and  seeking  to  set  up 
their  own  righteousness,  to  the  righteous?iess  of  God  they  have 
not  submitted.  4  For  Christ  is  an  end  of  law  for  righteousness 
to  everyone  that  believes.  5 For  Moses  writes  that  ''''the  man 
who  has  done"  the  righteousness  which  is  from  law  "shall 
live  in"  it.  G But  the  righteousness  which  is  from  faith  says 
thus,  "Say  not  in  thy  heart,  Who  will  go  up  i?ito 
heave?i?"  that  is,  to  bring  down  Christ :  '  or,  "  Who  will  go 
down  into  the  abyss?"  that  is,  to  bring  up  Christ  from  the 
dead.  8 But  what  says  it?  "Near  thee  is  the  word,  in  thy 
mouth  and  in  thy  heart:"  that  is,  the  word  of  faith  which 
we  proclaim,    a "that  if   thou    con/ess   with    thy  mouth  Jesics    as 


sec.  33]  ROMANS   X.    1— 13  283 

Lord,  and  believe  i?i  thy  heart  that  God  raised  Him  from  the 
dead,  thou  shatt  be  saved.  10  For  with  the  heart  men  beliwe 
for  righteousness,  a?id  with  the  mouth  confession  is  made  for 
salvation.  "  For  the  Scripture  says,  Fveryone  "that  believes 
on  Him  shall  not  be  put  to  shame?  u For  there  is  no 
difference  of  few  and  Greek.  For  the  same  is  Lord  of  all,  being 
rich  towards  all  that  call  on  Him.  n For  "everyone  who- 
ever may  call  upon  the  name  of  the  Lord  will  be 
saved" 

1.  Brethren:  to  Christians.  The  Jews  are  spoken  of  in  the  third 
person:  on  their  behalf.  Cp.  ch.  ix.  31—33.  For  salvation: 
aim  of  Paul's  prayer  for  Israel.  This  prayer  proves  that  the  case 
of  those  for  whom  (in  ch.  ix.  3)  Paul  mourns  is  not  hopeless.  So 
ch.  xi.  23. 

2.  Proof  that  they  need  salvation.  But  before  proving  this,  and 
thus  finding  fault,  Paul  gives  them  credit  for  all  the  good  in  them. 
Zeal  for  God:  literally,  of  God:  same  phrase  in  Acts  xxii.  3, 
an  interesting  coincidence.  Not  according  to  understanding : 
earnestness  in  God's  cause  not  guided  by  an  intelligent  view  of 
His  revealed  purpose.  Consequently,  while  seeking  salvation, 
they  are  still  unsaved.  None  need  our  sympathy  and  prayers 
more  than  those  who  are  earnest  for  God  but  know  not  how  to 
serve  Him. 

3.  Explains  their  want  of  understanding.  Righteousness  of 
God:  as  in  chs.  i.  17,  iii.  21:  cp.  "righteousness  from  God"  in 
Ph.  iii.  9.     So  also  in  vv.  5,  6,  righteousness  from  law  and  from 

faith.  It  is  in  conspicuous  contrast  to  their  own  righteousness  ; 
and  is  something  which  the  Jews  do  not  know  and  to  which  they 
have  not  submitted.  They  sought  the  Judge's  approval  by 
obedience  to  law.  Had  they  succeeded,  they  would  have  had  a 
righteousness  of  their  own,  i.e.  resulting  from  their  own  effort,  and 
derived  from  law.  But  God  accepts  as  righteous  all  who  believe, 
and  these  only.  Of  this  righteousness,  a  gift  of  God,  the  Jews  were 
ignorant.  Consequently,  they  did  not  submit  to  it,  i.e.  to  God's 
way  of  bestowing  righteousness,  by  laying  aside  their  own  efforts 
to  make  themselves  righteous.  Consequently,  they  still  need 
salvation  :  and  therefore  Paul  prays  for  them. 

4.  Proof  of  their  ignorance  and  need  of  salvation.  End :  see 
under  ch.  vi.  21.  It  involves  here  the  idea  of  cessation  as  in 
Lk.  i.  33.     For  Paul  is  exposing  the  ignorance  of  those  who  seek 


284  EXPOSITION   OF  [div.  iv 

to  set  up  a  righteousness  of  their  own  which  can  come  only  from 
law.  Christ  an  end  of  law  :  the  principle,  Do  this  and  live,  being 
replaced,  for  those  who  believe,  by  the  Gospel,  which  says,  Live  and 
do  this.  Cp.  chs.  vi.  14,  vii.  4,  Gal.  ii.  19,  iii.  25.  For  righteous- 
ness :  purpose  for  which  in  Christ  we  have  been  removed  from  the 
domain  of  law,  viz.  that  righteousness  may  be  given  to  everyone 
that  believes.  Cp.  ch.  i.  5,  "for  obedience  of  faith  ;"  v.  16,  "for 
salvation  to  everyone  that  believes."  If  Christ  by  His  own 
appearance  has  put  an  end  to  law  as  a  means  of  salvation  or  as  a 
hindrance  to  it,  in  order  that  all  who  believe  may  obtain  righteous- 
ness, then  to  endeavour  to  set  up  our  own  righteousness,  which  can 
rest  only  on  the  basis  of  law,  is  to  display  ignorance  of  the 
righteousness  which  God  gives. 

5—11.  Proof  that  Christ  is  an  end  of  law.  Moses  writes : 
nearly  word  for  word  from  Lev.  xviii.  5,  and  embodying  a 
principle  running  through  the  Mosaic  Law.  If  then  the  Law 
be  historically  due  to  Moses,  these  words  may  be  fairly  quoted 
as  his,  whether  or  not  the  Book  of  Leviticus  as  we  have  it  came 
actually  from  his  pen :  see  Diss.  iii.  The  Vat.  MS.  and  the 
Syriac  and  Old  Latin  versions  read  Moses  describes  the  right- 
eousness etc.  .  .  .  that.  The  practical  difference  is  slight :  and 
the  Revisers'  reading  is  somewhat  better  attested.  Shall  live: 
primarily  natural  life  :  the  reward  promised  in  the  Mosaic  Law, 
e.g.  Dt.  xxx.  20.  But,  since  all  life,  here  and  hereafter,  is  from 
God,  the  difference  does  not  weaken  Paul's  inference.  In  it: 
in  the  righteousness  which  is  from  law :  cp.  Ezek.  xviii.  22,  24. 
Lev.  xviii.  5  reads  in  them,  viz.  in  the  ordinances.  The  change 
is  immaterial,  and  suits  Paul's  argument.  In  Lev.  xviii.  5,  God 
solemnly  announces  the  great  principle  that  only  by  obedience 
to  His  commands  can  men  obtain  the  blessings  promised  in 
the  Law.     This  is  the  essential  principle  of  all  law. 

6,  7.  Further  proof  that  Christ  is  an  end  of  law.  Which  is 
from  faith:  as  in  chs.  i.  17,  iii.  22.  Says  thus:  righteousness 
being  personified  :  cp.  Prov.  viii.  1,  2.  In  Dt.  xxx.  12 — 14,  at 
the  close  of  his  farewell  address,  Moses  asserts  a  universal 
principle  which  applies  to  righteousness  by  faith.  Therefore  in 
his  words  the  righteous?iess  front  faith  speaks  and  describes 
itself.  He  reminds  Israel  that  God  has  spoken.  There  is 
therefore  no  need  for  effort  on  their  part  to  find  out  the  will 
of  God.  Others  might  inquire  whether  there  is  one  God,  or 
many  gods,  and  whether  God  desires  the  obedience  and  worship 
of   men.      To    Israel    all    such  inquiry  was   shut   out    by  God's 


sec.  33]  ROMANS   X.    1— 13  285 

revelation  of  Himself.  They  had  no  need  to  ask  for  someone 
to  mount  the  sky  to  find  out  God,  or  to  cross  the  sea  to  learn 
from  other  nations.  God's  own  word  was  already  in  their  midst, 
spoken  by  human  lips,  pondered  in  human  hearts.  Moses  asserts 
the  great  principle  that  a  revelation  from  God  makes  needless, 
and  therefore  ought  to  put  an  end  to,  all  human  effort  for  that 
which  He  reveals.  Such  effort  implies  either  ignorance  or  re- 
jection of  God's  revelation. 

This  principle  was  applied  by  Moses  to  the  Law  just  repeated 
in  the  ears  of  the  people.  But,  like  all  other  great  principles, 
it  has  an  application  far  beyond  the  thought  of  the  original 
speaker.  It  applies  with  great  force  to  the  fuller  revelation  in 
Christ.  In  the  Law  God  gave  a  knowledge  of  His  will:  in 
the  Gospel  He  gives  conformity  to  His  will.  Therefore,  as  the 
former  revelation  put  aside  as  needless  all  effort  to  obtain  know- 
ledge of  His  will,  so  the  later  revelation  puts  aside  all  effort 
to  attain  righteousness.  Such  efforts  are  as  much  a  mark  of 
ignorance  and  obstinacy  as  would  have  been  in  the  days  of 
Moses  efforts  to  obtain  by  human  wisdom  a  knowledge  of  God's 
will.  Paul  is  therefore  justified  in  calling  these  words  of  Moses 
a  voice  of  the  righteousness  of  faith  proclaiming  the  end  of 
law.  For  law  implies  doing  :  and  the  Gospel,  even  according 
to  a  principle  asserted  by  Moses,  puts  an  end  to  doing  as  a 
means  of  righteousness.  This  appeal  to  Moses  is  a  remarkable 
example  of  skilful  and  correct  exegesis. 

In  thy  heart:  where  unbelief  speaks  before  it  dares  to 
speak  in  the  lips.  That  is:  Paul's  exposition  of  Moses'  words. 
To  seek  justification  from  works,  is  to  act  as  though  Christ  had 
not  come  down  from  heaven.  This  suggests  His  pre-existence. 
Abyss:  literally  without  bottom:  same  word  in  Lk.  viii.  31, 
Rev.  ix.  1,  2,  11,  xi.  7,  xvii.  8,  xx.  1,  3.  Hence  it  is  used  for 
the  unfathomable  sea ;  and  for  the  place  of  the  dead.  Moses 
refers  to  the  former,  Paul  to  the  latter.  Paul  modifies  the 
words  of  Moses  to  suit  the  facts  of  the  Gospel.  This  he  has 
a  right  to  do  because  his  modification  leaves  the  principle 
untouched.  To  seek  a  righteousness  of  our  own  is  to  act  as 
though  Christ  had  never  risen. 

8.  The  quotation  from  Dt.  xxx.  12 — 14  continued,  and  still 
further  expounded.  In  thy  mouth:  to  be  publicly  spoken.  In 
thy  heart :  to  be  silently  pondered.  That  is :  Paul's  exposition, 
as  in  vv.  6,  7.  Word  of  faith:  announcement  of  salvation 
through  faith.     Proclaim:  as  in  vv.  14,  15,  ii.  21,   1  Cor.  i.   23, 


286  EXPOSITION   OF  [div.  iv 

xv.    ii,    12,   etc.:   cognate   to   the   word   herald  in   i  Tim.   ii.    7, 
2  Tim.  i.  11. 

9.  Contents  of  the  word  of  faith.  It  is  a  promise  suspended 
on  two  conditions.  If  thou  confess :  cp.  Mt.  x.  32.  By  making 
confession  a  condition  of  salvation,  God  put  the  Gospel  into 
the  mouth  as  well  as  the  heart  of  those  that  believe.  In  thy 
heart :  the  inner  chamber,  far  removed  from  human  sight,  in 
which  men  believe.  That  God  raised  Him  etc. :  historic  object- 
matter  of  saving  faith.  But  belief  of  the  historic  fact  will  not 
save  unless  it  include  belief  of  the  great  promise  stated  in  this 
verse :  thou  shalt  be  saved.  It  was  needless  to  add  this 
further  matter  of  faith  :  for  all  promises  are  fulfilled  only  in 
those  who  by  faith  expect  their  fulfilment.  The  man  who  is 
sure  that  God  raised  Christ  from  the  dead,  and  is  sure,  because 
Christ  said  so,  that  all  who  believe  this,  and  therefore  himself, 
will  be  saved,  will,  according  to  the  plain  statement  of  this 
verse,  be  saved.  Now  our  conscience  tells  us  with  the  authority 
of  God  that  sin  excludes  the  sinner  from  heaven.  Consequently 
we  cannot  believe  that  we  shall  be  saved  unless  we  are  prepared 
to  forsake  sin :  and  our  faith  becomes  a  reliance  upon  the  power 
of  Him  who  is  able  to  save  from  all  sin. 

Notice  here  the  importance  of  the  resurrection  of  Christ : 
cp.  chs.  i.  4,  iv.  25,  vi.  4,  5,  vii.  4,  viii.  34.  Compare  also 
1  Jno.  v.  1.  The  difference  of  the  object-matter  of  faith  is 
immaterial.  We  cannot  believe  that  Christ  rose  from  the  dead 
without  admitting  His  claim  to  be  the  Son  of  God. 

10.  Further  explanation  and  support  of  the  foregoing  statement. 
The  order  is  changed  from  mouth  and  heart  in  v.  9  as  in 
Dt.  xxx.  14  to  the  order  of  time,  which  is  heart  and  mouth.  Since 
the  heart  (see  ch.  i.  21)  is  the  seat  of  the  intelligence  and  the  will, 
and  since  all  belief  of  the  words  of  God  or  man  is  an  act  of  the 
will  accepting  the  judgment  of  the  intelligence,  it  is  with  the  heart 
that  men  believe.  And  we  believe  the  Gospel  in  order  to  obtain 
righteousness,  i.e.  to  be  justified.  For  salvation :  final  salvation, 
as  in  chs.  v.  9,  10,  xiii.  II.  The  moment  we  believe  the  promise, 
we  receive  the  gift  of  righteousness.  But  we  cannot  retain  it  to 
final  salvation  unless  we  confess  our  faith.  And,  if  we  know  that 
God  requires  confession,  we  cannot  believe  His  promise  of  salvation 
without  a  purpose  to  confess.  For  our  conscience  will  not  allow 
us  to  believe  that  God  smiles  on  us  while  we  refuse  to  obey  Him. 

11.  Proof,  from  Isa.  xxviii.  16,  already  quoted  in  Rom.  ix.  23i 
that  salvation  is  by  faith.     Everyone :  not  in  the  text  quoted,  but 


sec.  33]  ROMANS  X.    1— 13  287 

justified  in  vv.  12,  13.     All  who  are  not  saved  will  be  put  "  to 
shame,  to  eternal  abhorrence  : "  Dan.  xii.  2. 

The  assertion  in  v.  4  is  now  proved.  Paul's  application  to  the 
Gospel  of  Moses'  words  touching  the  Law  has  been  justified  by 
the  words  of  Isaiah.  For  this  last  taught  that  in  days  to  come 
they  who  believe  will  be  saved  ;  thus  implying  a  new  revelation 
from  God  to  man  :  and,  if  so,  Moses'  words  will  apply  to  this  new 
revelation.  God's  word  will  put  aside  all  self-effort  to  obtain 
salvation,  as  His  word  through  Moses  had  already  put  aside  all 
self-effort  to  obtain  a  knowledge  of  His  will.  And,  if  so,  according 
to  Moses'  own  description  of  the  Law  as  something  to  be  done, 
the  new  revelation  will  put  aside  the  Law ;  and  will  do  this  in  order 
to  bestow  salvation  on  those  who  believe.  Hence  the  prophecy 
in  Isa.  xxviii.  16,  read  in  the  light  of  its  fulfilment  in  Christ  and  of 
the  principle  asserted  by  Moses,  affords  complete  proof  of  the 
assertion  in  v.  4.  And,  if  so,  the  Jews  are  ignorantly  resisting 
God  ;  and  therefore  in  spite  of  their  zeal  are  in  need  of  salvation, 
and  are  fit  objects  for  {v.  1)  Paul's  prayer. 

12.  Paul  now  justifies  the  word  everyone  inserted  by  him  in  the 
above  quotation,  by  asserting  a  principle  which  breaks  down  all 
national  distinctions.  No  difference :  as  in  ch.  iii.  23.  Jew  and 
Greek :  as  in  chs.  i.  16,  ii.  9,  10,  iii.  9.  The  recurring  phrases  in 
vru'  3)  5>  6>  I2  indicate  that  Paul  has  now  returned  to  his  main 
thesis  in  chs.  i.  16,  17,  iii.  21 — 30.  Lord  of  all:  probably  Christ, 
to  whom  the  word  Lord  was  distinctively  applied  :  cp.  ch.  xiv.  9, 

1  Cor.  viii.  6,  Ph.  ii.  11.     Rich  towards  all  etc.:  so  Eph.  iii.  8. 
Call-upon :  to  appeal  to  for  help,  or  as  a  witness  :  cp.  1  Cor.  i.  2, 

2  Cor.  i.  23,  2  Tim.  ii.  22,  Acts  xxv.  11,  12,  21,  25.     In  the  presence 
of  the  one  Master,  all  national  distinctions  fade. 

13.  Quotation  from  Joel  ii.  32,  asserting  that  everyone  who 
appeals  to  God  will  be  saved,  and  thus  justifying  the  word  everyone 
inserted  by  Paul  in  the  quotation  in  v.  11.  Same  quotation  in 
Acts  ii.  21.  Joel  refers  evidently  to  the  Day  of  Christ.  He 
foretells  that  salvation  will  be  obtained  by  calling  upon  God. 
And,  although  he  speaks  of  a  deliverance  in  Jerusalem  and  in 
Zion,  his  words  forbid  a  limitation  of  this  salvation  to  the  Jews. 
The  words  quoted  announce  clearly  a  salvation  for  all.  The 
Lord :  in  Joel  Jehovah,  the  proper  name  of  the  God  of  Israel. 
But  it  is  easy  to  apply  it  to  Christ  our  Lord.  The  difference 
is  immaterial.  Salvation  is  from  the  Father  through  the  Son  : 
and  we  pray  through  the  Son  and  to  the  Son. 

This  section  expounds,  in  the  light  of  principles  asserted  by 


288  EXPOSITION   OF  [div.  iv 

Moses,  the  words  quoted  in  ch.  ix.  33.  Hence  the  quotation  is 
repeated  in  ch.  x.  II,  and  then  further  expounded  by  comparison 
with  another  quotation.  In  ch.  ix.  25,  Paul  began  to  prove  that 
the  Gospel  and  its  results  accord  with  ancient  prophecy.  Hosea 
foretold  that  aliens  will  become  children  of  God  :  and  Isaiah 
taught  that  only  a  part  of  Israel  will  be  saved.  Before  Paul's 
eye,  these  prophecies  were  being  fulfilled.  The  mass  of  the  Jews 
were  unsaved,  because  of  their  unbelief,  and  because  the  Gospel 
had  become  to  them  a  stone  of  stumbling.  Even  this  was  foretold. 
For  it  had  been  clearly  announced  that  God  Himself  would  be 
a  stumbling-block  to  Israel,  and  that  believers  would  be  saved. 
The  plainness  of  the  prophecy  forces  upon  Paul  the  thought  that 
Israel's  unbelief  arises  from  inexcusable  ignorance.  His  intense 
conviction  of  this  evokes  a  prayer  for  their  salvation.  He  opens 
a  way  for  his  charge  of  ignorance  by  acknowledging  the  earnestness 
of  the  Jews;  and  proves  it  by  showing  that  what  they  were 
earnestly  seeking  to  set  up  Christ  came  to  put  an  end  to,  and  that 
this  is  clearly  taught  in  the  words  of  Isaiah  just  quoted,  read  in 
the  light  of  the  teaching  of  Moses. 

The  principle  asserted  in  Dt.  xxx.  12 — 14  is  valid  for  all  blessings 
promised  on  the  condition  of  faith.  For  instance,  to  seek  to  obtain 
by  our  own  moral  effort  full  deliverance  from  the  stain  and  power 
of  sin,  is  as  useless  and  needless  as  to  seek  for  someone  to  fetch 
Christ  from  heaven.  For  God  has  promised  this  salvation  as  a 
free  and  present  gift  to  all  who  believe.  Therefore  Christ  is  an 
end  of  law  for  purity  as  for  righteousness.  We  believe  the  word 
of  God,  and  both  are  ours. 


SECTION  XXXIV 

THE  PREACHED  GOSPEL  AND  ISRAELS  UNBELIEF 
WERE  FORETOLD 

Ch.  X.  14—21 

How  then  are  they  to  call  on  one  in  whom  they  have  not 
believed?  But  how  are  they  to  believe  one  whom  they  have  not 
heard  ?    15  But  how  are  they  to  hear  without  a  herald pro ^claiming ? 


sec.  34]  ROMANS   X.    14—21  289 

But  how  are  heralds  to  proclaim  unless  they  be  sent?  According 
as  it  is  written,  "How  beautiful  the  feet  of  those  that 
announce,  as  glad  tidings,  good  thifigs."  16 But  not  all 
have  obeyed  the  glad  tidings.  For  Isaiah  says,  Lord,  "who  has 
believed  what  we  have  heard?"  17  Therefore  faith  comes 
from  something  heard;  and  that  which  is  heard  comes  through 
the  word  of  Christ. 

18  But  I  say,  Have  they  ?iot  heard?  Certainly  they  have.  "  Into 
all  the  earth  went  forth  the  sound  of  them,  and  their  words  into 
the  ends  of  the  world.  19  But  I  say,  Has  Israel  not  known  ? 
First,  Moses  says,  "I  will  provoke  you  to  jealousy  for 
that  which  is  no  nation;  for  a  nation  without  under- 
standing, I  will  move  you  to  anger P  20 But  Isaiah  is  very 
bold,  and  says,  "I  was  found  by  those  ?iot  seeking  me  : 
I  became  manifest  to  those  not  asking  after  ?ne."  n  But 
touching  Israel  he  says,  "All  the  day  I  stretched  out  my 
hands  towards  a  people  disobedient  a?id  co?itradicting" 

14, 15#.  Four  questions  suggested  by  the  foregoing  quotation. 
None  can  call  on  God  unless  they  believe  in  Him :  cp.  Heb. 
xi.  6.  Hence  the  teaching  of  Joel  ii.  32  implies  that  of  Isa. 
xxviii.  16.  Nor  can  we  believe  one  whose  words  we  have  not 
heard.  This  implies  that  the  faith  which  saves  is  produced 
by  spoken  words.  Again,  we  cannot  hear  the  words  of  the 
Great  King  unless  a  herald  proclaim  them.  Nor  can  this  be 
unless  such  herald  be  sent  from  God  to  men.  Herald-pro- 
claiming:   same  word  as  in  v.  8. 

15^.  Quotation  from  Isa.  Hi.  7  in  harmony  with  the  teaching 
underlying  the  foregoing  questions  and  the  quotation  from  Joel. 
The  prophet  foresees  the  arrival  of  messengers  announcing-as- 
glad-tidings  good-things.  He  thought  probably  of  the  return 
from  Babylon.  But  his  words,  especially  in  ch.  liii.,  found  no 
worthy  fulfilment  then  ;  and  therefore  point  forward  to  blessings 
still  future.  In  the  Gospel  of  Christ,  we  find  both  the  good 
news  and  the  smitten  deliverer.  The  news  was  so  good  that  in 
the  eyes  of  those  who  heard  it  the  weary  and  way-worn  feet 
which  had  borne  the  messengers  were  beautiful.  Contrast 
ch.  iii.  15,  Acts  v.  9.  Annonnce-as-glad-tidings :  same  word  in 
ch.  i.  15.  Cognate  to  the  word  Gospel  in  v.  16.  The  object- 
matter  of  this  glad  announcement  is  added :   good-things. 

!9 


29o  EXPOSITION   OF  [div.  iv 

16.  Although  the  ?iews  was  so  good,  not  all  who  heard  it 
gave  to  it  the  submission  it  demanded  and  obeyed  the  Gospel: 
cp.  v.  3,  ch.  i.  5,  2  Th.  i.  8.  Not  all:  stating  much  less  than 
the  whole  truth  :  so  ch.  iii.  3.  In  proof  of  that  which  no  one 
can  deny,  Paul  quotes  an  ancient  prophecy,  to  show  that  the 
Jews'  unbelief  was  foretold,  and  is  therefore  no  proof  or  pre- 
sumption that  the  Gospel  they  rejected  is  not  divine.  The 
prophet  throws  himself  forward  into  the  days  of  the  good 
tidings.  He  and  his  compeers  hear  the  news.  But  he  sadly 
asks,  Who  has  believed  what  we  have  heard  ?  This  question, 
asked  in  prophetic  vision,  implies  that  not  many  believed ;  and 
is  therefore  a  prophecy  of  the  unbelief  of  the  mass  of  the  Jews 
in  Paul's  day. 

17.  A  general  inference  from  w.  14 — 16,  including  the  quotations 
from  Isa.  Iii.  7,  liii.  I.  Faith  .  .  .  something  heard  ...  a  spoken 
word:  rising  from  effect  to  cause  :  so  v.  14.  Word:  an  articulate 
sound,  as  in  w.  8,  18  ;  but  different  from  the  word  used  in 
ch.  ix.  6,  9,  28,  which  signifies  intelligent  discourse.  Since  Paul 
quotes  the  Book  of  Isaiah  for  the  light  it  sheds  on  the  Gospel, 
he  speaks  of  the  herald's  proclamation,  without  which  there  can 
be  nothing  heard  and  no  faith,  as  a  word  of  Christ :  probably 
a  word  spoken  by  Christ.  Contrast  "  the  word  of  faith "  in  v.  8. 
The  genitive  case,  of  Christ,  leaves  the  precise  relation  to  be 
determined  by  the  context. 

18.  Throughout  ch.  x.,  by  showing  that  the  Gospel  and  its 
rejection  were  foretold,  Paul  makes  good  against  the  Jews  his 
charge  of  inexcusable  ignorance.  He  now  takes  up  a  possible 
excuse.  Since  faith  comes  only  from  hearing,  those  who  have 
not  heard  cannot  be  blamed  for  unbelief.  Paul  therefore  asks, 
Can  Israel  plead  this  excuse?  He  clothes  his  emphatic  denial 
in  the  words  of  Ps.  xix.  4.  He  does  not  in  any  sense  appeal 
for  proof  to  the  Psalm,  nor  does  he  expound,  as  in  w.  6 — 8, 
its  underlying  principle,  but  simply  makes  use  of  the  psalmist's 
words  to  express  his  own  thoughts.  Ps.  xix.  describes  the  voice 
of  Nature,  especially  the  heavenly  bodies,  as  proclaiming  the 
glory  of  their  Maker.  Paul  says,  referring  to  the  limited  circle 
in  which  he  moved,  that  the  sound  of  them,  i.e.  the  voice  of 
the  heralds  of  salvation,  is  co-extensive  with  the  light  of  the 
sun  :  cp.  ch.  i.  8,  Col.  i.  6,  23.  His  use  of  these  words  suggests 
that  the  universal  revelation  of  God  in  Nature  is  a  pledge  that 
in  every  land  the  glory  of  God  manifested  in  Christ  will  some 
day  be  proclaimed. 


sec.  34]  ROMANS   X.    14—21  291 

19.  Further  proof  that  the  Jews  are  without  excuse.  Did 
Israel  not  know?  viz.  that  the  sound  of  the  Gospel  would  go 
to  all  lands.  The  quotations  following  prove  that  they  ought 
to  have  known  it.  Of  several  proofs,  Paul  quotes  first  the 
words  of  Moses,  as  recorded  in  Dt.  xxxii.  15 — 21.  He  foretold 
that  Israel  would  worship  that  which  is  no  god  and  thus  provoke 
God  to  jealousy  and  anger,  and  that  in  return  God  would  move 
them  to  jealousy  and  anger  by  bestowing  His  favour  on  that 
which  is  no  nation :  a  clear  prophecy  that  God  will  bestow 
His  favour  upon  Gentiles,  and  by  so  doing  displease  Israel. 
Provoke-to-jealonsy :  or  emulation  good  or  bad  :  same  word  in 
a  good  sense  in  ch.  xi.  II,  14 ;  cognate  to  zeal  in  chs.  x.  2,  xiii.  13. 
No  nation:  cp.  ch.  ix.  25,  26.  In  none  except  the  chosen  people 
was  the  true  idea  of  a  nation  realised.  Without-understanding  : 
same  word  in  ch.  i.  21,  as  a  characteristic  of  the  Gentiles. 

20,  21.  Another  proof,  from  Isa.  lxv.  1,  2,  that  the  Gospel 
will  be  accepted  by  Gentiles  and  rejected  by  Israel.  Is-very- 
bold:  spoke  at  great  personal  peril.  The  present  tense  gives 
a  vivid  picture  of  the  fearless  prophet.  He  says  in  God's  name, 
"  I  gave  audience  to  men  who  asked  not,  I  was  found  by  men 
who  sought  Me  not.  I  said,  Here  I  am,  here  I  am,  to  a  nation 
not  called  by  My  name.  I  stretched  out  My  hands  all  the 
day  to  a  nation  in  rebellion,  the  men  who  walk  in  a  way  not 
good,  after  their  own  reasonings."  He  was  looking  forward  to 
a  day  (ch.  lxiv.  11)  when  the  temple  and  Jerusalem  lie  desolate; 
and  {y.  7)  the  people  are  forgetful  of  God  and  (ch.  lxv.  3,  4) 
practically  heathen,  yet  {v.  5)  boasting  peculiar  holiness.  He 
cries  to  God,  and  God  answers  him.  Speaking  from  the  distant 
future,  God  declares  that  He  has  revealed  Himself  to  this 
practically  heathen  nation.  Salvation  is  at  hand,  salvation  most 
glorious  and  complete  ;  but  only  for  the  chosen  seed,  for  the 
servants  of  God.  Upon  the  rest  will  fall  (vv.  12 — 15)  sorrow 
and  death.  These  words  had  no  worthy  fulfilment  except  in 
the  salvation  announced  by  Christ :  and  they  foretell  that  it 
will  find  Israel  godless  and  rebellious.  They  found  remarkable 
fulfilment  in  the  state  of  Israel  in  Paul's  day.  The  emphatic 
words,  but  touching  Israel,  seem  to  imply  that  v.  20  does  not 
refer  to  Israel  but  to  the  Gentiles.  The  words  no  nation  in 
v.  19  refer  evidently  to  Gentiles  ;  and  suggest  that  v.  20  has 
the  same  reference.  But  Isa.  lxv.  1  and  2  refer  apparently  to 
the  same  persons,  viz.  Israel.  Perhaps  Paul,  quoting  from 
memory,  may  have  overlooked  this  identical  reference.     In  any 


2 92  EXPOSITION  OF  [div.  iv 

case,  God's  longsuffering  to  Israel  when  it  was  practically  heathen 
was  a  prophecy  of  mercy  for  the  Gentiles.  All  the  day:  an 
unceasing  appeal.  Disobedient  and  contradicting:  refusing  by 
acts  and  words. 

This  verse,  as  applied  by  Paul  to  the  Jews  of  his  own  day,  is 
utterly  inconsistent  with  Calvin's  teaching  that  the  grace  of  God 
is  irresistible.  Had  God,  following  a  hidden  purpose,  withheld  from 
these  disobedient  Jews  influences  without  which  they  could  not 
come  to  Him,  these  solemn  words  would  have  been  meaningless. 
So  ch.  ii.  4. 

In  ch.  x.  1 — 13,  Paul  expounded  words  quoted  in  ch.  ix.  33  from 
Isa.  viii.  14,  xxviii.  16,  in  the  light  of  Lev.  xviii.  5,  Dt.  xxx.  12 — 14  ; 
and  supported  his  exposition  by  a  quotation  from  Joel.  He  has 
now  proved  that  this  latter  quotation  implies  salvation  through 
faith,  a  preached  word,  and  divinely-sent  preachers ;  that  Isaiah 
foretold  the  announcement  of  good  news  and  the  persistent  dis- 
obedience of  the  mass  of  the  nation  ;  and  that  Moses  foretold  that 
God  would  move  Israel  to  anger  by  bestowing  His  favour  on 
others.  The  Jews  had  heard  the  Gospel,  and  they  knew  what 
Moses  and  Isaiah  had  said.  They  were  therefore  not  only 
ignorant  but  inexcusably  ignorant. 

Paul  thus  completes  his  proof,  begun  in  ch.  ix.  25,  that  the 
Gospel  and  its  results  accord  with  O.T.  prophecy.  Good  tidings 
(Isa.  Hi.  7)  have  been  announced,  viz.  a  proclamation  of  (chs.  liii.  1, 
xxviii.  16)  salvation  through  faith,  for  all  (Joel  ii.  32)  who  cry  to 
God.  This  salvation  has  been  accepted  by  only  a  small  part  of  the 
nation :  Isa.  x.  22,  i.  9.  The  good  news  has  been  disbelieved  by 
many  in  Israel ;  and  God's  continued  offers  of  mercy  have  been 
rudely  rejected  :  Isa.  liii.  1,  lxv.  2.  He  who  was  designed  to  be  a 
foundation  has  become  a  stone  of  stumbling:  Isa.  viii.  14,  xxviii.  16. 
At  the  same  time,  aliens  have  become  not  only  the  people,  but  the 
sons,  of  God  :  Hos.  ii.  23,  i.  10. 

The  argument  of  chs.  ix.  25 — x.  has  less  weight  for  us,  who 
from  childhood  have  received  the  O.T.  and  N.T.  with  the  same 
authority,  than  for  Paul's  readers,  many  of  whom  had  read  the 
O.T.  as  the  word  of  God  long  before  they  heard  the  Gospel. 
To  such  men,  the  discovery  that  the  Gospel,  a  thing  of  yester- 
day, was  in  its  essence,  in  many  details,  and  in  its  reception 
and  results,  foretold  in  the  sacred  books  which  for  centuries 
their  fathers  had  revered,  must  have  come  with  a  force  we  cannot 
estimate.  No  wonder  that  the  O.T.  was  a  chief  means  of 
leading   many  Jews  to  believe  the   Gospel :   cp.   Rom.   xvi.   26, 


sec.  35]  ROMANS   XT.    1— 10  293 

2  Tim.   iii.   15;   and  as  coincidences,  Acts  xiii.  27,  xvii.  if,  12, 
xviii.  28,  xxvi.  27,  xxviii.  23. 

But  notice  carefully  that  Paul  deduces  the  doctrines  of  the 
Gospel,  not  from  the  O.T.  as  we  do  from  the  N.T.,  but  from  a 
few  fundamental  truths,  e.g.  chs.  iii.  21 — 26,  vi.  3,  1 1,  viii.  3,  4, 
which  he  asserts  and  assumes  without  proof.  These  rest,  as  a  new 
and  final  revelation  from  God,  on  the  authority  of  Christ.  And 
the  authority  of  Christ  rested  in  His  lifetime  (Jno.  v.  36,  x.  25)  on 
His  miracles  ;  and  now  rests  (Rom.  i.  4,  iv.  24)  on  the  greater 
miracle  of  His  resurrection.  Only  after  he  asserted  and  expounded 
these  great  doctrines,  does  Paul  appeal  to  the  prophets.  And  he 
appeals  to  them  not  so  much  in  proof  of  particular  doctrines  as  in 
proof  of  the  harmony  of  the  Old  and  New.  Hence  his  favourite 
form,  According  as  it  is  written.  This  harmony,  amid  so  great 
differences,  is  a  wonderful  confirmation  of  the  truth  of  the  Gospel 
and  of  the  divine  mission  of  Him  who  proclaimed  it.  The  prophets 
promised  beforehand,  and  thus  now  bear  witness  to,  the  Gospel : 
chs.  i.  2,  iii.  22.  By  doing  so,  they  bear  witness  to  Christ :  Acts 
x.  43. 


SECTION  XXXV 

YET  GOD  HAS  NOT  CAST  OFF  HIS  PEOPLE 

Ch.  XI.  1— 10 

I  say  then,  has  God  "  cast  off  His  people?"  Be  it  not 
so.  For  I  also  am  an  Israelite,  from  Abraham 's  seed,  the  tribe 
of  Benjamin.  2  God  has  not  cast  off  His  people,  whom  He  fore- 
knew.  Or,  know  ye  ?iot  what  in  Elijah ls  case  the  Scripture 
says  ?  how  he  intercedes  to  God  against  Israel,  3  Lord  "  Thy 
prophets  they  have  killed,  Thy  altars  they  have  pulled 
down,  and  I  have  been  left  alone,  and  they  seek  my 
life"  4 But  what  says  the  response  to  him?  "I  have  left 
for  Myself  seve?i  thousand  men,  who  have  not  bowed 
knee  to  Baal"    5  In  this  way  then  also  in  the  present  season 


294  EXPOSITION   OF  [div.  iv 

there  has  come  to  be  a  remnant  according  to  ati  election  of  grace. 
6  But  if  by  grace,  it  is  no  longer  from  works :  else  grace  is  no 
longer  grace. 

7  What  then  ?  That  which  Israel  seeks  for,  this  he  has  not 
obtained :  but  the  election  obtained  it;  and  the  rest  were  hardened: 
8  according  as  it  is  written,  "  God gave  them  a  spirit  of  stupor, 
eyes  that  they  may  not  see,  and  ears  that  they  may  not 
hear,  until  this  day."  9And  David  says,  "Let  their  table 
become  a  trap  and  a  capture  and  a  snare  and  a  recom- 
pense to  them.  wLet  their  eyes  be  darkened  that  they 
may  ?iot  see,  a?id  their  back  bend  Thou  down  always." 

1.  A  possible  inference  from  the  foregoing,  at  once  repudiated. 
To  suggest  it,  Paul  put  last  in  ch.  x.  the  terrible  words  from 
Isa.  lxv.  i,  2.  It  might  be  thought  that  because  of  their  dis- 
obedience God  had  resolved  to  shut  out  Israel  from  the  salvation. 
By  putting  his  question  in  words  borrowed  from  Ps.  xciv.  14, 
Paul  suggests  the  answer. 

The  Greek  aorists  in  vv.  1 — 4  do  not  refer  to  any  definite  time 
in  the  past,  as  would  the  English  preterite,  but  cover  the  whole 
past  time.  I  have  therefore  rendered  them  by  the  English  perfect : 
has  G-od.  cast  off  etc.  ?  Be  it  not  so :  a  denial,  of  which  all  ch.  xi. 
is  a  proof.  For  I  etc. :  not  so  much  a  proof  of  the  denial  as  a 
reason  for  its  earnestness.  For  a  single  exception  proves  nothing  ; 
and  Paul's  denial  needs  complete  proof.  "  Far  be  it  from  me,  who 
am  myself  an  Israelite,  to  say  that  God  has  cast  off  His  people." 
Abraham's  seed:  recalling  the  promises  to  Abraham.  Tribe  of 
Benjamin :  giving  definiteness  to  I  am  an  Israelite.  Paul  knew 
even  the  name  of  his  tribe  :  so  Ph.  iii.  5.  Benjamin  was  one  of  the 
two  tribes  which  returned  from  captivity  :  Ezra  iv.  1,  x.  9. 

2a.  Solemn  repetition  of  the  denial.  Whom  He  foreknew: 
recalling  the  same  word  in  ch.  viii.  29.  It  develops  the  proof 
already  suggested  by  the  words  His  people.  To  cast  off  one 
whom  we  promised  to  favour,  because  of  his  bad  conduct,  implies 
ignorance  at  the  time  of  the  promise,  of  what  his  conduct  would 
be.  Jehovah  promised,  without  any  mention  of  conduct,  to  be 
a  God  to  Abraham's  seed  for  ever :  and,  when  He  gave  the 
promise,  He  foresaw  all  that  Abraham's  seed  would  do.  God's 
perfect  foreknowledge  makes  inconceivable  that  He  will  change 
His  purpose  or  leave  His  promise  unfulfilled. 

2b — i.  Confirmation,  from   an   incident   in   the   life  of  Elijah, 


sec.  35]  ROMANS   XI.    1— 10  295 

of  the  foregoing  denial  :  see  1  Kgs.  xix.  10,  18.  Or,  know  ye 
not  etc.:  cp.  chs.  vi.  3,  vii.  1.  Intercedes:  his  words  are  a 
complaint  against  Israel.  Thy  prophets  they  have  killed: 
so  ch.  xviii.  4.  Thy  altars  etc.:  so  v.  30.  This  suggests  that 
Lev.  xvii.  8,  Dt.  xii.  5,  13,  14  had  become  obsolete.  Or  these 
may  have  been  memorial  altars,  as  in  Josh.  xxii.  10 — 34.  Left 
alone:  a  solitary  surviving  servant  of  God:  for  the  reply  of 
God  speaks  not  of  prophets  but  of  faithful  men.  The  response : 
an  oracular  voice  of  God,  as  in  2  Mace.  ii.  4 ;  a  cognate  verb 
in  same  sense  in  Mt.  ii.  12:  cp.  2  Mace.  xi.  17.  When  God 
took  away,  by  the  sword  of  Jezebel,  most  of  His  servants,  He 
says,  I  have  left  behind  for  Myself,  i.e.  to  be  His  witnesses 
to  the  nation,  seven  thousand  faithful  men.  This  suggests 
that  all  others  in  the  kingdom  of  Israel  had  worshipped  Baal. 

5.  In  this  way  then:  what  happened  in  Elijah's  day  has 
happened  again.  Although  we  must  add  to  the  seven  thousand 
in  Israel  a  number  probably  much  larger  in  the  kingdom  of 
Judah,  it  is  still  certain  that,  owing  to  the  apostasy  of  the 
mass  of  the  nation,  the  true  people  of  God  were  reduced  to  a 
small  remnant.  Yet  God  continued  to  be  the  God  of  Israel, 
and  fulfilled  the  promises  made  to  Abraham  and  David.  He 
preserved  for  Himself  a  faithful  remnant,  and  in  them  preserved 
the  sacred  race.  So  in  Paul's  day  the  true  worshippers  were 
few.  That  they  were  more  numerous  than  some  thought,  is 
suggested  by  Paul's  quotation  of  Elijah's  complaint.  The  incident 
proves  that  the  reduction  of  the  true  Israel  to  a  small  remnant, 
and  the  punishment  to  be  inflicted  on  the  unbelievers,  do  not 
imply  that  God  has  cast  off  His  people.  This  incident  is  also 
a  reply  to  the  covert  objection  that  the  Gospel  cannot  be  true, 
because,  if  true,  the  ancient  people  of  God  would  be  reduced  to 
a  mere  handful.  For  it  shows  that  this  happened  once,  and 
may  therefore  happen  again.  Consequently,  the  fewness  of  the 
Jewish  followers  of  Jesus  is  no  disproof  that  they  only  are  the 
heirs  of  Abraham's  promises. 

Election:  as  in  ch.  ix.  11  :  to  take,  not  the  whole,  but  a  part. 
See  note  on  p.  279.  Of  grace :  a  selection  made  on  the  ground, 
not  of  merit,  but  of  undeserved  favour.  Such  is  God's  purpose, 
revealed  in  Christ,  to  save  all  who  put  faith  in  Christ.  Same 
word  in  chs.  i.  5,  7,  iii.  24,  iv.  4,  16,  v.  2,  15,  17,  20,  21,  vi.  1,  14. 

6.  Inference  from  the  foregoing  words.  Grace  .  .  .  works : 
recalling  ch.  iv.  4,  5.  These  are  mutually  exclusive.  Else 
grace  etc. :  proof  of  the  foregoing  inference.    No  longer :  twice  : 


296  EXPOSITION   OF  [div.  iv 

the  continuity  of  logical  necessity:  so  ch.  vii.  17,  20.  Unless 
grace  and  works  are  mutually  exclusive,  grace  loses  its  essential 
character  and  is  no  longer  grace.  Is:  literally  becomes,  i.e. 
continuously  manifests  itself  in  its  true  character. 

7.  Summary  of  the  argument,  introduced  by  the  question  What 
then  ?  as  in  ch.  iii.  9.  What  Israel  seeks  for :  viz.  righteousness, 
as  in  chs.  ix.  31,  x.  3  ;  cp.  Acts  xxvi.  7.     Obtained:  had  the  good 

fortwie  to  get:  same  word  in  Heb.  vi.  15,  xi.  33,  Jas.  iv.  2. 
The  election:  the  elected  ones,  abstract  for  concrete  as  in 
ch.  ii.  26,  27.  And  the  rest  etc. :  the  only  alternative  for  those 
who  did  not  attain  that  for  which  they  sought.  Hardened :  same 
word  in  same  sense  in  2  Cor.  iii.  14,  Mk.  vi.  52,  viii.  17, 
Jno.  xii.  40  ;  cognate  word  in  Eph.  iv.  18,  Mk.  iii.  5.  It  denotes 
a  weakening  or  destruction  of  capacity  for  discerning  spiritual 
things.  Same  idea,  but  other  word,  in  ch.  ix.  18.  The  sum  of 
all  is  that  Israel  has  failed  to  get  that  for  which  the  nation 
sought,  and  by  that  failure  has  suffered  loss  of  spiritual  sus- 
ceptibility :  but  those  whom  God  in  undeserved  favour  selected, 
i.e.  those  who  believed  the  Gospel,  have-obtained  it. 

8.  A  quotation  combining  two  passages,  in  proof  that  this 
hardening  is  in  harmony  with  O.T.  teaching.  In  Isa.  xxix.  10, 
we  read,  "Jehovah  has  poured  out  upon  you  a  spirit  of  deep 
sleep,  and  has  bound  up  your  eyes."  Spirit  of  stupor:  cp. 
ch.  viii.  15,  Eph.  i.  17  :  either  the  Holy  Spirit  producing  as  a 
punishment  spiritual  insensibility ;  or  an  evil  spirit  as  in  2  Cor. 
iv.  4,  Eph.  ii.  2.  Since  God  thinks  fit  to  impose  such  punishment, 
to  inflict  it  is  not  unworthy  of  the  Spirit  of  God.  Or,  if  Satan 
be  the  agent,  he  is  such  because  God  uses  an  enemy  to  work 
out  His  purpose  of  justice  :  cp.  2  Sam.  xxiv.  1  with  1  Chr.  xxi.  1. 
The  words  "Jehovah  poured  out,"  rendered  by  Paul  God  gave 
them,  assert  that  spiritual  insensibility  fell  upon  them  because 
God  willed  it :  so  ch.  ix.  18.  The  quotation  therefore  proves 
that  to  harden  the  hearts  even  of  Jews  is  consistent  with  God's 
character  and  covenant.  It  also  recalls  Dt.  xxix.  4,  where  Moses 
teaches  that  power  to  understand  spiritual  things  is  God's  gift ; 
and  that  the  Israelites  had  not  received  it  during  their  long 
wanderings  in  the  wilderness  :  another  proof  that  the  spiritual 
blindness  of  Israel  was  not  new. 

9, 10.  Another  quotation  in  support  of  the  above  :  Ps.  Ixix.  22. 
David :  as  in  ch.  iv.  6.  A  trap :  to  catch  birds :  same  word  in 
1  Tim.  iii.  7,  vi.  9,  2  Tim.  ii.  26.  Capture:  cognate  to  the 
common   word   for  wild  beast,   e.g.    Mk.   i.    13,   Acts   xi.   6.      It 


sec.  35]  ROMANS   XL    1— 10  297 

suggests  the  ways  in  which  they  are  caught  while  securely 
feeding.  A  snare:  same  word  in  chs.  ix.  33,  xiv.  13:  literally 
the  part  of  the  trap  on  which  the  bait  is  put.  Recompense: 
cognate  word  in  chs.  xi.  35,  xii.  19 ;  cp.  Lk.  xiv.  12,  14.  The 
Psalmist  prays,  "  May  the  abundance  of  the  good  things  of  the 
wicked  be  like  a  bait  which  decoys  a  bird  into  a  trap,  and  like 
the  grass  which  the  wild  deer  securely  eats  while  the  huntsman 
draws  his  bow  ;  and  may  they  thus  receive  in  their  own  pleasures 
a  recompense  for  their  sin."  Eyes  darkened  etc. :  means  by 
which  the  former  prayer  is  to  be  answered  :  cp.  ch.  i.  21, 
Eph.  iv.  18.  Bend  down  their  back:  by  laying  on  them  a 
heavy  burden.  They  will  thus  become  blind  slaves.  This  prayer 
has  often  been  answered.  The  good  things  of  this  life  have 
made  men  blind  to  their  spiritual  needs  and  peril ;  and  have 
thus  become  the  bait  with  which  they  have  been  caught  and 
destroyed. 

The  vindictive  tone  of  Ps.  lxix.,  especially  vv.  22 — 28,  falls  far 
below  the  teaching  of  Christ,  e.g.  Mt.  v.  44,  45,  and  of  the  entire 
New  Testament.  Yet  it  is  quoted  by  Paul.  But  we  notice  that  it 
is  quoted  only  to  prove  that  a  man's  sins  are  his  destruction  and 
that  sin  is  followed  by  inward  blindness.  For  this  purpose,  the 
proof  is  decisive.  All  else  probably  lay  outside  his  thought.  See 
further  in  Diss.  iii. 

This  section  began  with  words  of  hope  :  it  ends  in  deepest 
gloom.  It  is  true  that  amid  the  general  apostasy  God  has 
reserved  for  Himself  a  small  band  of  men  whose  faithfulness  is 
made  the  more  conspicuous  by  the  faithlessness  around.  But 
among  these  Paul's  opponents,  in  spite  of  their  possible  morality, 
have  no  place.  And  they  have  been  smitten  with  spiritual 
blindness. 

The  teaching  of  vv.  8 — 10  is  the  only  explanation  of  the  in- 
difference to  eternal  interests  manifested  by  many  around  us  who 
constantly  hear  and  reject  the  Gospel.  And,  if  so,  this  spiritual 
indifference  has  an  awful  significance.  It  is  a  mark  of  God's  anger 
and  a  foretaste  of  more  terrible  punishment.  It  is  the  shadow  of 
eternal  death.  Moreover,  what  God  has  inflicted,  only  God  can 
remove.  Hence  our  own  efforts  to  arouse  ourselves  will  be  in 
vain.     The  eyes  which  God  has  closed,  He  only  can  open. 


298  EXPOSITION   OF  [div.  iv 


SECTION  XXXVI 

ISRAELS  FALL  HAS  BROUGHT  SALVATION  TO 
THE  GENTILES,  AND  IS  NOT  FINAL 

Ch.  XI.  11—24 

/  say  then,  Did  they  stumble  in  order  that  they  might  fall? 
Be  it  not  so:  but  that  by  their  trespass  the  salvation  may  come 
to  the  Gentiles,  to  provoke  them  to  jealousy.  12  But  if  their 
trespass  be  the  world's  wealth,  a?id  their  damage  the  Gentiles' 
wealth,  how  much  more  their  fulness  ?  13  But  to  you  I  speak, 
the  Gentiles.  Inasmuch  as  the?i  I  am  an  apostle  of  Gentiles,  I 
glorify  my  ministry,  uif  in  any  way  I  may  move  to  jealousy 
my  own  flesh,  and  save  some  of  them.  u  For  if  the  casting 
away  of  them  be  the  world's  reconciliation,  what  will  be  the 
receiving  of  them  except  life  from  the  dead? 

16  Moreover,  if  the  firstfruit  be  holy,  so  also  the  lump  :  and  if 
the  root  be  holy,  so  also  the  twigs.  17  But  if  some  of  the  twigs 
were  broken  off,  and  thou,  being  a  wild  olive,  wert  ingrafted 
among  them,  and  be  earnest  a  sharer  of  the  root  of  the  fatness  of 
the  olive  tree,  18  exult  not  over  the  twigs.  But  if  thou  dost  exult, 
not  thou  bearest  the  root,  but  the  root  thee.  19  Thou  wilt  say 
then,  Twigs  were  broke?i  off,  in  order  that  I  might  be  ingrafted. 
20  Very  well :  by  want  of  faith  they  were  broken  off;  and  thou 
standest  by  faith.  Think  not  high  things,  but  fear.  21  For,  if 
God  spared  not  those  that  were  by  nature  twigs,  neither  will  He 
spare  thee.  ^  See  then  God's  kindness  and  severity.  On  them 
that  fell,  there  is  severity j  but  on  thee  is  God's  kindness,  if 
thou  conti?iue  in  His  kindness;  otherwise  also  thou  shall  be  cut 
off.  23  Moreover,  also  they,  if  they  do  not  continue  in  their  want 
of  faith,  shall  be  ingrafted:  for  God  is  able  again  to  ingraft 
them.  2l  For,  if  thou  wert  cut  out  from  that  which  is  by  nature 
a  wild  olive  tree,  and  against  nature  wert  ingrafted  i?ito  a  good 
olive  tree,  how  much  more  will  these  which  are  by  nature  twigs 
be  ingrafted  to  their  own  olive  tree  ? 


sec.  36]  ROMANS   XI.    11—24  299 

11.  A  question  suggested  by  vv.  8 — 10.  Stumble:  when  they 
rejected  Christ,  they  struck  their  foot  against  the  rock  on  which 
they  might  have  stood  securely.  Fall:  as  in  1  Cor.  x.  12  :  the 
moral  sinking  which  followed  their  rejection  of  Christ.  It  was  not 
necessarily  final :  see  vv.  22,  23.  The  purpose  here  is  evidently 
that  of  God,  not  of  the  Jews.  He  presented  Christ  in  a  form 
which  led  many  of  the  Jews,  as  God  foresaw,  to  reject  Him  ;  and 
He  resolved  that  rejection  of  Christ  should  be  followed  {vv.  8 — 10) 
by  moral  degradation.  He  thus  put  a  stumbling-block  before  the 
Jews  :  ch.  ix.  33.  In  this  sense,  the  stumbling  of  the  Jews  was 
God's  doing.  Paul  asks,  Was  it  in  order  to  produce  this  moral 
degradation  that  God  presented  Christ  in  a  form  which  He  fore- 
saw would  be  a  stumbling-block  to  the  Jews.  This,  he  denies  ;  and 
supports  his  denial  by  stating  God's  real  purpose.  Trespass:  as 
in  ch.  iv.  25  :  the  moral  fall  of  vv.  11,  22.  This  fall  was  not  the 
end  God  had  in  view,  but  was  a  means  to  a  further  end,  viz.  that 
salvation  might  come  to  the  Gentiles,  and  thus  eventually  to 
Israel.  Had  the  Gospel  been  accepted  by  the  Jews  as  a  nation, 
the  result  would  have  been,  to  all  appearance,  fatal  to  Christianity. 
For  not  only  would  it,  as  the  religion  of  one  hated  nation,  have 
been  less  acceptable  to  the  Gentiles,  but  it  would,  in  all  probability, 
have  sunk  into  a  form  of  Judaism.  The  nature  and  greatness  of 
this  danger  are  seen  in  Gal.  ii.  5,  iv.  11,  v.  1 — 4.  Had  the  nation 
as  a  whole  accepted  the  Gospel,  this  element  would  have  become 
irresistible,  and  would  have  strangled  Christianity  in  its  cradle. 
Its  rejection  by  the  Jews  averted  this  peril,  and  in  this  sense 
helped  forward  the  triumph  of  the  Gospel.  We  therefore  infer  that 
all  this  was  by  the  design  of  God,  that  in  order  to  guard  against 
this  peril  and  to  give  to  the  world  a  Gospel  fitted  to  the  needs  of 
all  men  He  presented  salvation  to  the  Jews  in  a  form  which  He 
knew  they  would  reject.  His  foreknowledge  enabled  Him  to  do 
this  without  infringing  human  freedom  :  and  Paul  has  already,  in 
ch.  ix.  17,  shown  it  to  be  no  infringement  of  divine  justice. 

To  provoke  etc. :  further  purpose  of  this  salvation  for  the 
Gentiles  brought  about  by  the  fall  of  Israel,  viz.  the  ultimate 
salvation  of  Israel.  /VtfW/fo?-to-jealousy,  or  e7iiulatio?i :  same 
word  as  in  ch.  x.  19,  used  now  in  a  good  sense.  We  have  here  a 
principle  of  God's  government  which  flows  from  His  inmost  nature, 
and  is  therefore  universal.  Except  in  the  case  of  final  punishment, 
(see  ch.  ii.  12,)  the  penalty  is  designed  for  the  sufferer's  good,  viz. 
to  show  him  the  evil  of  sin  and  thus  lead  him  to  repentance  ; 
and  is  so  inflicted  as  best  to  attain  this  end  :   and  in  all  cases 


300  EXPOSITION    OF  [div.  iv 

punishment  of  individuals  is  designed  for  the  general  good.  But 
it  is  none  the  less  punishment.  For,  although  the  Jews'  rejection 
of  Christ  was  used  by  God  to  avert  a  peril,  it  would  have  been 
much  better  for  them  had  they  at  once  accepted  Him.  God 
would  then  have  averted  the  peril  by  other  means. 

12.  Further  argument  based  on^.  n.  Damage:  same  word  in 
i  Cor.  vi.  7  ;  cognate  word  in  2  Cor.  xii.  13,  2  Pet.  ii.  19 :  literally 
worsening,  i.e.  the  spiritual  weakening  and  injury  which  followed 
their  moral  fall,  exact  opposite  of  the  wealth  received  by  ihe 
believing  Gentiles.  Notice  a  double  climax  :  trespass  .  .  .  damage, 
world  .  .  .  Gentiles :  this  last  a  term  of  contempt.  The  fall  of  the 
Jews  brought  damage  to  them,  but  enrichment  to  many  whom  they 
despised.  Fulness :  that  with  which  something  is  made  full,  or  is 
brought  to  completeness  :  same  word  in  v.  25,  xv.  29,  xiii.  10, 
Mt.  ix.  16,  Mk.  ii.  21,  viii.  20,  Jno.  i.  16,  1  Cor.  x.  26,  Gal.  iv.  4, 
Eph.  iii.  19,  iv.  13.  Their  fulness  :  the  spiritual  enrichment  await- 
ing Israel.  How  much  more  etc.:  if  Israel  stands  in  so  close 
relation  to  the  world's  salvation  that,  in  order  to  enrich  mankind,  it 
must  needs  stumble  and  thus  suffer  spiritual  weakening  and  loss, 
how  great  is  the  wealth  which  will  come  to  the  world  when  Israel 
is  made  full ! 

13—15.  Development  of  the  new  thought  just  suggested.  Paul 
turns  suddenly  to  the  Gentiles  and  says  that  for  their  great  good 
he  seeks  to  save  his  own  nation.  Apostle  of  Gentiles :  cp. 
ch.  xv.  16,  Gal.  ii.  7—9,  Eph.  iii.  8,  Acts  xxii.  21.  Ministry,  or 
office:  see  under  ch.  xii.  7.  Glorify:  as  in  ch.  i.  21.  He  so  fills 
his  office  that  others  may  see  the  greatness  of  the  work  committed 
to  him.  And  in  so  doing  he  is  seeking  to  rouse  the  Jews  to 
emulation  (as  in  v.  11)  and  thus  to  save  some  of  them.  These 
last  words  suggest  difficulty,  as  does  the  word  in-any-way.  My 
flesh  :  noting  closest  relationship  :  cp.  Gen.  xxxvii.  27,  Jud.  ix.  2, 
2  Sam.  v.  1.  It  reveals  Paul's  true  patriotism.  By  a  universal 
usage  of  language,  the  agents  of  salvation  as  said  to  save:  so 
1  Cor.  vii.  16,  ix.  22,  1  Tim.  iv.  16,  Jas.  v.  20.  Only  by  speaking 
thus  can  we  realise  the  grandeur  of  the  work  of  those  who  turn 
a  sinner  from  the  error  of  his  ways. 

15.  A  reason  why  as  apostle  of  Gentiles  Paul  seeks  to  save  his 
countrymen,  viz.  the  great  blessings  which  will  thus  come  to 
the  Gentiles.  The  casting  away  of  them :  not  as  a  people  but 
as  individual  unbelievers,  so  long  as  they  continue  in  unbelief: 
cp.  vv.  2,  23.  God  has  shut  them  out  of  His  family,  but  is 
using  means  to  bring  them   in.    Reconciliation  of  the  world: 


sec.  36]  ROMANS   XI.    11—24  301 

cp.  ch.  v.  10,  2  Cor.  v.  19.  It  will  be  explained  by  the  future  triumphs 
of  the  Gospel.  Reception :  into  the  favour  of  God  :  parallel  to 
their  fulness  in  v.  12.  Life  from  the  dead:  something  as  much 
better  than  reconciliation  of  the  world  as  Israel's  reception  is  better 
than  their  rejection.  It  can  therefore  be  nothing  less  than  the 
glorious  life  which  will  follow  the  resurrection  of  the  dead.  Paul  thus 
puts  in  stronger  and  more  complete  form  the  argument  of  v.  12, 
to  show  how  deep  an  interest  the  Gentiles  have  in  the  salvation 
of  the  Jews.  If  Israel's  relation  to  the  Kingdom  of  God  be  such 
that  their  rejection  was  a  means  of  bringing  back  to  God  a  revolted 
world,  what  less  can  we  expect  from  Israel's  return  than  the 
bringing  in  of  the  everlasting  glory? 

Notice  here  another  universal  principle.  So  closely  interwoven 
are  the  spiritual  interests  of  nations  that  the  salvation  of  one  brings 
life  to  others.  While  we  seek  to  save  strangers,  we  thereby  do 
something  to  save  our  own  friends. 

16 — 24.  Proof  that  salvation  awaits  Israel,  already  implied  in 
vv.  12,  15.     This  is  the  chief  matter  of  ch.  xi. 

16.  Firstfruit :  as  in  ch.  viii.  23  :  the  portion  of  dough  reserved 
and  made  into  a  cake  for  the  priests,  as  prescribed  in  Num.  xv. 
17 — 21,  where  twice  the  lxx.  reads  firstfruit  of  a  lump.  By 
requiring  this,  the  Law  taught  that  the  whole  lump  belongs  to 
God,  and  is  therefore  holy :  and  by  presenting  the  firstfruit  the 
Jews  acknowledged  this  claim.  Just  so,  by  taking  the  fathers 
of  the  Jews  to  be  specially  His  own,  God  claimed  the  entire  nation 
to  be  holy,  i.e.  devoted  to  His  service  :  so  Ex.  xix.  5,  6,  Lev.  xx.  26. 
In  this  indelible  objective  holiness  (see  note  on  p.  39)  Paul  saw  a 
pledge  of  the  nation's  ultimate  salvation.  And  if  the  root  etc. : 
same  argument  in  another  form,  a  form  of  which  Paul  makes 
further  use.  Root :  parallel  to  firstfruit,  v\z.  the  fathers.  Whoever 
claims  the  root  claims  all  that  afterwards  grows  from  it.  Twigs  : 
the  green  shoots  of  this  year's  growth  ;  a  beautiful  emblem  of  the 
present  generation  of  men  :  same  word  in  Mt.  xxiv.  32,  xiii.  32, 
xxi.  8  ;  another  word  in  Jno.  xv.  2 — 6.  This  last  metaphor  is 
further  developed  in  vv.  17 — 24  as  a  warning  to  the  Gentiles,  and 
a  ground  of  hope  for  Israel. 

17, 18.  Some :  as  in  ch.  iii.  3.  Broken-off:  as  fresh  twigs  are 
broken  by  hand.  And  thou :  personal  appeal,  as  in  chs.  ii.  3, 
ix.  20.  Wild-olive  :  a  natural  growth,  without  grafting,  fit  emblem 
of  the  Gentiles  whom  (Acts  xiv.  16)  God  allowed  for  ages  to  grow 
wild.  Among  them :  among  the  twigs,  of  which  some  had  been 
broken  off.     Fatness  :  same  word  in  same  sense  in  Jud.  ix.  9,  lxx. 


302  EXPOSITION   OF  [div.  iv 

The  wild  twigs  were  ingrafted,  and  thus  drew  from  the  root  a 
share  of  the  fatness  of  the  cultivated  olive-tree.    Do  not  exult : 

cp.  ch.  iii.  27.  Over  the  twigs  :  the  Jews,  of  whom  many  had 
been  broken  off.  Verse  18  is  a  reason  why  they  should  not  exult. 
The  root  owes  nothing  to  the  twigs,  the  twigs  everything  to  the 
root.  All  the  best  spiritual  life  of  the  world  was  developed  in 
Israel :  cp.  ch.  xv.  27.  To  exult  over  Israel,  is  to  exult  over  the 
nation  to  which  they  owed  all  their  real  good. 

19.  A  boast  prompted  by  the  overthrow  of  the  preceding  boast. 
The  Gentile  might  say,  So  important  in  God's  sight  was  my 
salvation  that  to  save  me  God  caused  the  mass  of  the  Jews  to 
stumble. 

20.  Very -well:  Paul  admits  the  truth  of  this  reply.  He  has 
himself  said  that  God  deliberately  purposed  that  through  the  moral 
fall  of  Israel  salvation  should  come  to  the  Gentiles  :  and,  if  so,  the 
twigs  were  broken  off  in  order  that  the  wild  olive  twigs  might  be 
grafted  in.  By  want-of -faith :  so  ch.  ix.  32  ;  same  word  in 
chs.  iii.  3,  iv.  20,  Mk.  ix.  24.  Thou :  sudden  and  personal  appeal 
to  the  Gentiles.  Standest :  chs.  v.  2,  xiv.  4,  1  Cor.  x.  12  :  con- 
tinuance in  God's  favour.  By  faith  :  almost  equal  to  by  thy  faith. 
Think  high-things:  as  when  one  boasts  {v.  17)  at  the  inferiority 
of  another:  same  phrase  in  ch.  xii.  16.  But  fear:  lest  thou  be 
broken  off  as  they  were.  This  is  not  an  emotional  fear  which 
makes  us  unhappy,  but  a  practical  fear  which  keeps  us  in  our  ark 
of  safety. 

21.  22.  Reason  for  this  fear.  By  nature :  literally  according 
to  nature:  cp.  ch.  ii.  14.  The  Jews  (Mt.  viii.  12)  were  "the 
sons  of  the  kingdom,"  and  (Acts  iii.  25)  of  "the  prophets  and 
the  Covenant "  ;  i.e.  natural  descendants  of  those  to  whom  the 
promises  were  made.  If  God  did  not  spare  the  born  children 
of  Abraham  when  they  disbelieved  the  Gospel,  He  will  not 
spare  Gentiles  who  do  the  same.  Thus  the  fact  boastfully 
asserted  by  Gentiles  in  v.  19,  admitted  by  Paul  in  v.  20,  becomes 
to  them  a  solemn  warning.  See  then  etc. :  inference  from  God's 
treatment  of  Jews  and  Gentiles.  Kindness :  as  in  ch.  ii.  4. 
Severity :  literally  cutting-off:  cognate  word  in  2  Cor.  xiii.  10, 
Tit.  i.  13.  Fell:  like  the  broken  twigs  on  the  ground  in  contrast 
to  the  ingrafted  wild  olive  shoots  which  stand  erect  on  the 
tree.  Same  word  in  same  sense  in  v.  11.  If  thou  continue: 
noting  that  God's  continued  kindness  is  conditional.  Cp.  Jno. 
xv.  6.  The  condition  has  been  already  stated  in  v.  20,  and 
need    not    be   repeated    here.     Else  also   thou   etc.:    emphatic 


sec.  36]  ROMANS   XI.    11—24  3°3 

statement  of  the  alternative.  The  emphasis  is  increased  by 
neither  in  v.  21  and  also  in  v.  22,  which  place  side  by  side 
the  believing  Gentiles  and  the  fallen  Jews. 

All  exultation  of  Gentiles  over  Jews  is  now  shut  out.  Not 
only  has  the  spiritual  life  of  the  Gentiles  come  through  the 
Jews,  but  the  present  state  of  the  Jews  tells  what  will  become 
of  the  Gentiles  if  they  cease  to  believe. 

23.  Hope  for  the  fallen  Jews,  whom  Paul  now  places  beside 
the  believing  Gentiles :  also  they.  If  they  do  not  etc. : 
implying  that  it  depends  upon  themselves  whether  or  not  they 
continue  in  their  unbelief.  Will-be-ingrafted :  union  with 
their  own  olive  tree  being  now  possible  only  in  the  way  in 
which  the  Gentiles  were  united  to  it.  This  reveals  the  complete- 
ness of  the  separation.  Is  able :  cp.  ch.  xiv.  4.  Salvation  is 
by  the  power  of  God,  and  is  therefore  possible  even  for  the 
worst.  Again :  suggesting  the  argument  in  v.  24.  Their  salvation 
will  be  a  return  to  the  God  of  their  fathers. 

24.  Ground  of  the  hope  implied  in  v.  23  ;  which  is  the  chief 
matter  of  ch.  xi.  Just  as  the  case  of  the  Jews  reveals  the 
severity  of  God,  and  is  therefore  a  warning  to  the  Gentiles,  so 
the  case  of  the  Gentiles  is  a  mark  of  His  kindness  and  a  ground 
of  hope  for  the  Jews.  Against  Nature  :  same  words  in  ch.  i.  26. 
All  grafting  is  artificial,  and  is  therefore  an  interruption  of  the 
ordinary  course  of  Nature.  Paul  does  not  say  that  to  graft  a 
wild  scion  into  a  cultivated  olive  stem  is  specially  against  Nature. 
It  has  been  suggested  that  he  refers  to  the  result  of  the  grafting 
as  being  against  Nature  ;  on  the  ground  that  in  actual  grafting 
the  nature  of  the  scion,  not  that  of  the  root,  determines  what 
the  branch  will  be.  But  Paul  speaks  here  not  of  the  result  but 
of  the  act  of  grafting.  We  need  not  try  to  reconcile  this  spiritual 
grafting  with  that  of  the  olive-yard.  There  is  no  argument  in 
the  comparison.  It  is  used  merely  to  help  us  to  grasp  the 
relation  of  Jews  and  Gentiles  to  the  Kingdom  of  God.  If  those 
who  by  birth  were  aliens  were  brought  by  faith  into  His  family, 
we  cannot  doubt  that  they  who  belong  by  birth  to  the  chosen 
nation  will  also  be  received  if  they  believe. 

Notice  here  another  universal  principle.  God's  treatment  of 
one  man  is  a  ground  of  hope  or  fear  to  others :  for  He  treats 
all  on  the  same  principles. 

Paul  has  now  led  us  out  from  the  darkness  which  shrouded 
vv.  7 — 10  into  the  light  of  hope.  We  have  seen  that  the 
spiritual  blindness   inflicted  on  the   Jews  was  designed  to  lead 


3o4  EXPOSITION   OF  [div.  iv 

to  salvation  of  both  Gentiles  and  Jews  ;  that  these  two  divisions 
of  our  race  are  so  closely  bound  together  that  while  Paul  pursues 
the  salvation  of  the  one  he  is  also  seeking  to  save  the  other ; 
that  the  Jews  as  children  of  the  Patriarchs  are  God's  by  a  tie 
which  the  unbelief  of  individuals  cannot  sunder;  that  those 
who  have  been  torn  from  the  parent  stem  were  torn  off  through 
unbelief,  and  will  remain  separated  only  so  long  as  their  unbelief 
continues ;  and  that  God's  reception  of  Gentiles  proves  His 
readiness  to  welcome  again  the  children  of  Abraham.  And 
from  the  fall  of  the  unbelieving  Jews  we  have  learnt  that  the 
ultimate  salvation  of  the  believing  Gentiles  depends  on  their 
continuance  in  faith. 

This  parable  of  the  olive  tree  sets  before  us  the  Kingdom  of 
God  under  the  two  covenants  as  essentially  one.  The  old  tree 
entered  upon  a  new  stage  of  growth,  to  which  the  earlier  stages 
were  preparatory.  In  the  Gospel,  God  gave  new  and  better 
promises,  and  in  some  sense  annulled  the  foregoing  reign  of 
law.  He  also  shut  out  of  the  Kingdom  the  Jews  who  disbelieved 
them,  and  brought  in  the  Gentiles  who  accepted  them.  Con- 
sequently, the  outward  appearance  of  the  Kingdom  of  God  on 
earth  was  changed  :  and  a  new  and  different  (Heb.  viii.  6,  9) 
covenant  was  made.  But  these  changes  were  but  developments 
of  the  one  Kingdom  of  God. 

Final  Perseverance.  Verses  20—22  involve  clearly  an 
emphatic  contradiction  of  the  teaching,  by  Calvin  and  others, 
that  all  who  have  been  justified  will  ultimately  be  saved.  For 
Paul  assumes  throughout  that  his  readers  are  already  justified, 
are  adopted  as  sons  and  heirs  of  God,  and  possess  the  Spirit  of 
God  as  a  firstfruit  of  their  inheritance  :  see  chs.  v.  9 — 11,  vi.  18,  22, 
viii.  2,  15,  16,  23.  Yet  he  solemnly  and  emphatically  warns 
them  that  unless  they  continue  in  the  kindness  of  God  they 
will  be  cut  off.  This  last  can  be  no  less  than  the  punishment 
already  inflicted  on  the  unbelieving  Jews  who  have  been  broken 
off,  and  who  are  held  up  in  vv.  20,  21  as  a  warning  to  the 
believing  Gentiles.  For  Paul's  deep  sorrow  for  the  unbelieving 
Jews  proves  clearly  that  in  his  view  they  are  on  the  way  to 
the  destruction  (ch.  ii.  12)  awaiting  unrepentant  sinners.  His 
warning  to  Gentiles  who  now  stand  by  faith  implies  clearly  that 
unless  they  continue  in  faith  they  will  experience  a  similar  fate. 

It  cannot  be  replied  that  Paul  writes,  not  about  individuals,  but 
about  communities  in  their  relation  to  the  Church.     For  as  yet  he 


sec.  36]  ROMANS   XI.    11—24  305 

has  not  mentioned  the  Church,  but  has  dealt  only  with  individuals 
in  their  relation  to  Christ  and  to  God.  On  the  other  hand,  the 
words  some  of  them,  some  of  the  twigs,  they  that  fell,  in  vv.  14,  17,  22, 
point  to  individuals.  It  is  inconceivable  that  Paul  would  support 
this  urgent  and  personal  appeal  by  warning  the  Roman  Christians 
that,  if  they  do  not  continue  in  faith,  although  they  themselves  will 
be  brought  back  and  finally  saved,  the  Roman  Church  will  perish. 

It  has  been  suggested  that  Paul  speaks  of  something  possible  in 
the  abstract  but  which  will  never  actually  take  place.  But  could 
a  mere  abstract  possibility  call  forth  the  earnest  tones  of  vv.  20 — 22? 
The  warning  would  have  no  force  to  men  who  believed  that  God 
had  irrevocably  resolved  to  save  them.  Paul  bids  his  readers  to 
fear.  But  an  intelligent  man  cannot  fear  that  which  he  knows  will 
not  happen.  That  certain  lines  of  conduct  lead  to  a  certain  goal 
will  not  move  us  if  we  are  sure  that  the  goal  cannot  be  reached. 
We  may  be  moved  by  consequences  which  lie  on  the  way  to  the 
goal,  but  only  by  such  as  lie  within  range  of  possibility.  There 
are  many  serious  considerations  which,  even  if  Calvin's  doctrine 
were  true,  would  prompt  us  to  cling  to  faith.  But  to  seek  to  deter 
his  readers  from  unbelief  by  speaking  of  what  both  he  and  they 
knew  could  never  come,  would  be  unworthy  of  an  apostle. 

Nor  can  Paul  refer  to  a  personal  and  possible,  but  only  tem- 
porary, separation  from  Christ.  Such  separation  would,  I  admit, 
be  very  hurtful,  though  not  fatal  ;  and  would  be  worthy  of  Paul's 
warning,  and  of  his  readers'/mr.  But  the  infinite  contrast  between 
this  temporary  fall,  which  on  this  supposition  is  all  that  could 
happen  to  the  Gentiles,  and  that  which  happened  to  the  Jews 
would  destroy  the  parallel  upon  which  the  warning  rests,  and  would 
increase  rather  than  lessen  the  high-mindedness  of  the  Gentiles. 

We  now  ask,  Has  Paul  or  any  other  N.T.  writer  said  anything 
elsewhere  which  compels  us  to  set  aside  what  all  would  admit  to 
be  the  plain  meaning  of  his  words  if  they  stood  alone  ? 

If  such  contrary  teaching  is  to  be  found  in  this  epistle,  we  must 
look  for  it  in  ch.  viii.  and  especially  in  the  shout  of  triumph  in 
vv.  31—39.  We  are  here  told  that  no  creature  can  separate  us 
from  the  love  of  Christ  and  of  God.  But  in  the  two  lists  {vv.  35 
and  38,  39)  of  powerless  adversaries  neither  sin  nor  unbelief  are 
mentioned  :  and  we  remember  that  these  are  not  creatures.  God 
has  placed  us  in  an  impregnable  fortress  :  but  we  are  never  taught 
that  we  cannot  leave  it.  Certainly  there  is  nothing  in  ch.  viii.  to 
contradict  the  plain  teaching  of  ch.  xi.  20 — 22.  Nor  do  I  know  of 
anything  in  other  epistles  of  Paul. 

20 


3o6  EXPOSITION   OF  [div.  iv 

On  the  other  hand,  there  is  nothing  in  ch.  xi.  to  modify  the  joyful 
assurance  of  ch.  viii.  The  joy  of  human  friendship,  when  friend- 
ship rests  on  mutual  and  merited  esteem,  is  not  lessened  by  a 
knowledge  that  friendship  sometimes  cools.  Still  less  is  the  joy 
of  Christian  hope  lessened  by  our  knowledge  that,  if  we  cease  to 
believe  the  promises,  they  will  not  be  fulfilled  to  us.  God  has 
given  a  firm  foundation  for  our  faith :  and  on  this  foundation  we 
rest.  So  long  as  we  rest  there,  we  are  kept  in  safety  by  the  power 
of  God. 

Appeal  has  often  been  made  to  Jno.  x.  28,  29  :  "  They  will  never 
perish  ;  and  no  one  will  snatch  them  out  of  My  hand."  This 
assurance  Christ  supports  by  an  appeal  to  the  power  of  God  :  "  no 
one  can  snatch  out  of  the  Father's  hand."  But  he  does  not  say 
that  all  who  are  now  His  sheep  will  always  remain  such  :  and,  if 
they  cease  to  be  His,  the  promise  no  longer  refers  to  them.  For 
an  assertion  about  a  class  applies  to  an  individual  only  so  long  as 
he  belongs  to  the  class.  Unless  we  have  independent  proof  that 
he  will  never  cease  to  belong  to  the  class,  we  cannot  say  that  what 
will  always  be  true  of  the  class  will  always  be  true  of  him.  For 
example,  we  cannot  say,  relying  on  Rev.  xxi.  8,  that,  because  a 
man  is  now  a  liar,  he  will  inevitably  have  his  part  in  the  lake  of 
fire.  If  he  cease  to  be  a  liar,  he  will  pass  from  under  this  terrible 
threat  against  liars.  The  above  verses  do  not  touch  the  question 
whether  or  not  those  who  are  to-day  Christ's  sheep  will  always 
remain  such.  They  therefore  do  not  invalidate  the  plain  inference 
we  have  drawn  from  Rom.  xi.  20 — 22.  But  they  say  most  solemnly 
that  those  who  remain  in  the  flock  will  never  perish. 

A  close  parallel  to  these  verses  is  found  in  Jno.  xv.  1 — 6.  The 
branches  are  no  mere  professors.  For  such  are  never  said  to  be  in 
Christ  :  "  every  branch  in  Me  not  bearing  fruit,  He  takes  it  away." 
Moreover,  their  salvation  depends  on  continuance  in  Christ  :  "  if 
anyone  abide  not  in  Me,  he  has  been  cast  forth."  Mere  professors 
will  perish  whether  they  retain  their  profession  or  not.  In  v.  6, 
the  separation  from  Christ  is  expressly  said  to  be  final  :  "  they 
gather  them  and  cast  them  into  the  fire  and  they  are  burning." 

The  teaching  of  this  note  is  confirmed  by  ch.  xiv.  15,  1  Cor. 
ix.  24— x.  12  ;  and  by  Heb.  ii.  3,  iv.  I,  II,  vi.  4 — 6,  x.  26,  29,  and 
indeed  by  the  argument  of  the  entire  epistle. 

We  therefore  accept  the  words  before  us  in  their  simple  and  full 
meaning.  Although  salvation,  from  the  earliest  good  desire  to  final 
victory,  is  entirely  a  work  of  God,  a  gift  of  His  undeserved  favour, 
and  a  realisation  of  His  eternal  purpose,  it  is  nevertheless,  both  in 


sec.  37]  ROMANS  XI.    25—36  307 

its  commencement  and  in  its  continuance,  altogether  conditional 
on  man's  faith.  So  long  as  we  believe,  we  are  kept  by  the  strong 
hand  of  God.  But  God  has  thought  fit  to  permit  us  to  resist  the 
influences  drawing  us  to  Himself,  to  permit  the  fall  even  of  His 
servants  who  yield  to  temptation  and  the  final  destruction  of  those 
who,  after  such  fall,  refuse  to  repent.  This  is  frequently  and 
plainly  taught  and  implied  in  Holy  Scripture.  Against  this 
teaching  we  cannot  argue  on  the  ground  of  the  character  of  God. 
For  His  ways  are  past  finding  out :  "  He  has  mercy  on  whom  He 
will,  and  whom  He  will  He  hardens."  And  against  it  we  cannot 
set  any  other  equally  plain  and  abundant  teaching  of  Holy 
Scripture. 


SECTION  XXXVII 

ISRAEL    WILL  BE  SAVED.    PRAISE   TO   GOD 

Ch.  XI.  25—36 

For  I  do  not  wish  you  to  be  ignorant,  brethren,  of  this  mystery, 
that  ye  be  not  prudent  in  your  own  sight,  that  hardening  i7i  part 
has  happened  to  Israel,  until  when  the  fulness  of  the  Gentiles 
have  come  in.  26  And  in  this  way  all  Israel  will  be  saved; 
according  as  it  is  written,  "There  will  come  out  of  Zion 
the  deliverers  He  will  turn  away  ungodliness  from 
Jacob.  25  And  this  is  the  covenant  from  Me  to  them,  when 
I  have  taken  away  their  sins."  3S  According  to  the  Gospel, 
they  are  enemies,  because  of  you :  but  according  to  the  election, 
they  are  beloved,  because  of  the  fathers.  ™  For  without  regret 
are  the  gifts  of  grace  and  the  calling  of  God.  m  For  Just  as  ye 
were  once  disobedie?it  to  God,  but  now  have  obtained  mercy  by 
the  disobedience  of  these,  31  in  this  way  also  these  have  now  dis- 
obeyed, in  order  that  by  the  mercy  shown  to  you  also  they  may 
obtain  mercy.  3*  For  God  has  shut  up  all  into  disobedience,  in 
order  that  upon  all  He  may  have  mercy. 


3o8  EXPOSITION   OF  [div.  iv 

33  O  depth  of  riches  and  wisdom  and  knowledge  of  God !  How 
unsearchable  His  judgme?its,  and  untraceable  His  ways  !  34  For 
"who  has  known  the  mind  of  the  Lord?  Or  who  has 
become  His  counsellor?"  35  Or  "who  has  first  given  to 
Him,  and  it  shall  be  given  back  to  him?''''  ™  Because  from 
Him  and  through  Him  and  for  Him  are  all  things.  To  Him 
be  the  glory,  for  ever.    Amen. 

25.  Further  proof,  based  on  a  divine  revelation  and  on  an  ancient 
prophecy,  that  salvation  awaits  Israel.  I  do  not  wish  etc. :  as  in 
ch.  i.  13.  Mystery:  a  secret  known  only  by  divine  revelation. 
Same  important  word  in  ch.  xvi.  25,  1  Cor.  ii.  7,  Eph.  iii.  3,  4, 
Mt.  xiii.  11:  see  note  under  1  Cor.  iii.  4.  Prudent  in  your  own 
sight:  so  ch.  xii.  16.  It  keeps  up  the  warning.  Hardening: 
recalling  v.  8.  In  part :  only  a  part,  though  a  large  part,  of  the 
nation  had  rejected  Christ:  cp.  vv.  5,  7,  17.  Until  when  etc.: 
emphatic  part  of  the  sentence.  All  knew  that  the  Jews  were 
hardened  :  the  great  secret  was  that  this  was  only  for  a  time. 
Fulness:  as  in  v.  12:  the  spiritual  wealth  with  which  God  will 
make  the  Gentiles  full.  Have-come-in:  into  actual  existence. 
Israel's  hardening  will  continue  till  the  spiritual  wealth  designed 
for  the  Gentiles  has  been  brought  out  of  the  treasury  of  the  divine 
purpose  and  poured  into  their  lap.  I  have  no  other  example  of 
this  use  of  the  word  come-in  :  but  the  similar  use  of  the  word  come 
in  Gal.  iii.  23,  25,  iv.  4  and  the  frequency  of  the  word  fulness  in 
the  sense  here  adopted  justify,  in  default  of  a  better,  the  above 
exposition.  Paul  here  asserts,  as  a  divine  revelation,  what  in 
vv.  11 — 16  he  inferred,  viz.  that  salvation  awaits  Israel. 

26,  27.  Further  description  of  Israel's  future.  In  this  way: 
after  the  enrichment  of  the  Gentiles.  All  Israel :  same  words 
(LXX.)  in  1  Kgs.  xii.  1,  1  Sam.  xii.  1  :  cp.  Mt.  ii.  3,  iii.  5.  The 
contrast  with  in  part  in  v.  25  suggests  that  Paul  refers  to  all 
Israelites  then  living,  with  exceptions  so  few  as  to  be  of  no  account. 
Will  be  saved:  in  what  sense?  This  question  can  be  answered 
only  by  the  fulfilment.  In  v.  14,  x.  1,  9,  10,  the  same  word 
denotes  a  personal  salvation  which  begins  in  justification  and 
ends  in  glory. 

Paul  now  quotes,  as  in  agreement  with  vv.  25,  26a,  Isa.  lix.  20: 
"  There  shall  come  for  Zion  a  deliverer,  and  for  those  who  turn 
away  from  iniquity  in  Jacob,  says  Jehovah.  As  for  Me,  this  is  My 
covenant  with  them,  Jehovah  has  said,  My  Spirit  which  is  upon 


sec.  37]  ROMANS  XI.    25—36  309 

thee  and  My  words  which  I  have  put  in  thy  mouth  shall  not  depart 
from  thy  mouth,  and  from  the  mouth  of  thy  seed,  and  from  the 
mouth  of  thy  seed's  seed,  Jehovah  has  said,  from  this  time  and 
for  ever."  After  a  time  of  general  apostasy,  the  prophet  sees  a 
deliverer  coming  for  Zion.  He  sees  Israel  turning  from  sin.  For 
those  who  do  so,  the  deliverer  comes,  and  with  them  God  makes 
a  covenant.  The  next  chapter  describes  the  glory  of  the  salvation 
which  the  deliverer  will  bring.  The  prophet  evidently  refers  to 
the  last  days,  and  foretells  that  at  the  end  of  the  world  there  will 
be  a  turning  to  God  in  Israel  and  a  salvation  wrought  by  a  coming 
deliverer.  Paul  quotes,  almost  word  for  word,  the  LXX.  ;  which 
differs,  though  not  essentially,  from  the  original ;  but  he  varies 
from  both  original  and  LXX.  in  writing,  instead  of  "for  Zion," 
out  of  Zion,  words  suggested  perhaps  by  Pss.  xiv.  7,  liii.  6,  ex.  2. 
The  deliverer:  a  definite  Saviour,  for  whom  Israel  was  waiting. 
When  Paul  wrote,  He  had  already  come  out  of  Zion.  Turn  away 
ungodliness :  from  the  lxx.,  which  here  varies  from  the  Hebrew 
original,  but  correctly  describes  the  salvation  brought  by  Christ. 
The  Greek  plural  denotes  various  kinds  of  ungodliness.  And  this 
is  the  covenant  from  Me  to  them :  word  for  word  (lxx.)  from 
Isa.  lix.  91.  With  the  rescued  ones,  God  will  make  a  covenant. 
At  this  point  Paul  leaves  ch.  lix.  91,  and  finishes  the  sentence  by 
quoting,  almost  word  for  word,  ch.  xxvii.  9.  He  thus  calls  atten- 
tion to  another  prophecy  of  salvation  awaiting  Israel.  A  similar 
mingling  of  quotations  in  v.  8.  It  is  natural  to  one  who  assumes 
that  his  readers,  like  himself,  are  thoroughly  familiar  with  the  book 
quoted.  Taken-away :  cp.  Jno.  i.  29.  It  includes  removal  of  the 
punishment,  power,  and  stain,  of  sin. 

In  what  sense  Paul  expected  that  all  Israel  will  be  saved,  his 
writings  do  not  enable  us  accurately  to  determine.  But  evidently 
his  expectation  moved  him  to  strive  hopefully  for  the  salvation  of 
all  Jews  within  his  reach  :  so  vv.  14,  24  ;  cp.  Acts  xiii.  47.  This  is 
the  practical  use  of  all  the  unfulfilled  prophecies  of  Holy  Scripture, 
viz.  as  an  encouragement  for  hope  and  effort  along  the  lines  of  the 
revealed  purposes  of  God. 

28.  A  comment  on  the  position  of  the  unbelieving  Jews, 
prompted  by  the  foregoing  prophecies.  Enemies :  objects  of 
God's  anger  and  hostility,  in  contrast  to  beloved,  i.e.  objects  of 
His  love  :  so  ch.  v.  10  ;  see  under  ch.  v.  1.  According  to  the 
Gospel :  measured  by  the  word  "  he  that  believes  shall  be  saved," 
they  are  under  the  anger  of  God.  Because  of  you :  explained  in 
vv.  11,   12,  15,  30.     In  order  that   salvation  might  come  to  the 


310  EXPOSITION   OF  [div.  iv 

Gentiles,  God  sent  the  Gospel  to  the  Jews  in  a  form  which  He 
knew  would  increase  the  guilt  of  most  of  them.  Election:  as  in 
v.  7.  According  to  the  electio?i :  when  Paul  looks  at  the  be- 
lieving Jews,  he  sees  in  them  a  proof  (cp.  v.  1)  that  God  has  not 
forgotten  His  ancient  covenant,  but  that  for  the  sake  of  the  fathers 
He  still  cherishes  purposes  of  mercy  for  their  children  :  cp.  Ex.  ii.  24, 
Dt.  iv.  37,  vii.  8.  How  different  the  case  would  have  been  had 
all  the  Jews  rejected  Christ  !  Then  it  would  have  seemed  that  the 
whole  nation  had  been  rejected  by  God.  Notice  that  the  same 
men  are  enemies  and  beloved.  God  is  angry  with  all  who  disobey 
Him,  and  will  be,  if  their  disobedience  continue,  their  eternal  foe  : 
but  His  love  to  them  prompted  Him  to  give  Christ  to  die,  and  now 
prompts  Him  to  use  means  to  draw  them  to  repentance. 

29.  A  great  truth  supporting  the  foregoing  words.  Without- 
regret :  same  word  in  2  Cor.  vii.  10  ;  cognate  word  in  v.  8,  Heb. 
vii.  21,  Mt.  xxi.  29,  32,  xxvii.  3.  It  differs  from  repentance  in  Rom. 
ii.  4,  Acts  xx.  21,  etc.,  by  denoting  mere  regret  without  change  of 
purpose.  Gifts-of-grace :  as  in  ch.  L  II.  Calling :  as  in  ch.  viii.  28. 
In  Mesopotamia  and  at  Sinai,  God  called  Abraham  and  Israel  to 
be  specially  His  own,  and  gave  them  precious  promises.  These 
promises  He  cannot  revoke  :  for  He  is  unchangeable.  He  cannot 
change  :  because  He  knows  all  things  from  the  beginning.  Similar 
argument  in  v.  2. 

This  verse  does  not  contradict  Gen.  vi.  6,  Jer.  xviii.  10.  For, 
though  God  cannot  change,  many  of  His  gifts  are  conditional 
on  man's  conduct.  Therefore  change  in  man  is  followed  by  a 
corresponding  change  in  God's  treatment  of  him.  This  change 
in  God's  action  is  practically  the  same  to  us  as  though  God 
changed  His  purpose,  and  therefore  is  so  described.  But  in  reality 
God's  varying  treatment  of  men  is  a  result  of  an  eternal  purpose 
of  Him  who  knows  beforehand  what  every  man  will  do.  The 
apparent  contradiction  is  due  to  imperfection  of  human  thought 
and  language.  God's  character  is  pledged  to  fulfil  His  promises  : 
but  each  man's  share  in  the  fulfilment  depends  on  himself.  Hence 
the  prophets  announce  an  almost  universal  apostasy  ;  and,  in  spite 
of  it,  paint  in  glowing  colours  the  coming  glory. 

30,  31.  A  compact  summary  of  the  teaching  of  ch.  xi.,  thus 
illustrating  the  above  principle.  The  Gentiles  once  disobeyed  the 
law  of  God  written  in  their  hearts  :  but  they  had  obtained  mercy  ; 
and  this  had  been  brought  about,  as  explained  in  w.  11,  12,  15,  28, 
by  the  disobedience  of  the  Jews.  In  this  way  also :  making 
prominent  the  similarity  of  God's  conduct  in  the  two  cases.     Now 


sec.  37]  ROMANS   XL    25—36  311 

disobeyed:  by  rejecting  Christ.  In  order  that  by  the  mercy 
etc. :  the  salvation  of  the  Gentiles  being  designed,  as  taught  in 
v.  14,  to  lead  to  that  of  Israel. 

32.  The  facts  and  purposes  stated  in  vv.  30,  31  are  now 
attributed  to  God.  Shut-up :  He  made  temporary  disobedience 
inevitable  by  closing  every  door  by  which  man  might  escape  from 
it.  Same  word  in  Gal.  iii.  22,  23  and  (lxx.)  Ps.  xxxi.  8.  To  men 
born  under  the  curse  of  Adam's  sin,  God  gave  a  holy  law  :  the  only 
possible  result,  and  therefore  the  designed  result,  was  disobedience. 
So  ch.  v.  20,  a  close  parallel :  cp.  ch.  i.  24,  "  God  gave  them  up." 
All :  Jews  and  Gentiles.  In  order  that  npon  all  He  may  have 
mercy:  a  statement  wider  and  more  definite  than  that  in  v.  31. 
The  mercy  is  traced  to  God  and  is  designed  for  all.  A  similar 
purpose  in  ch.  v.  21,  Gal.  iii.  22,  23.  Paul  closes  his  exposition  of 
the  Gospel  in  its  relation  to  Israel  by  leading  us  up  to  a  great 
purpose  of  mercy  embracing  all  mankind. 

In  ch.  v.  18,  at  the  close  of  Div.  II.,  Paul  asserted  the 
universality  of  God's  purpose  of  salvation.  So  here  at  the  end 
of  Div.  IV.  we  have  a  reassertion  of  the  same,  with  express 
reference  to  the  great  division  of  mankind  into  Jews  and  Gentiles 
which  Paul  has  been  discussing.  We  have  not  the  words  all  men  j 
because  Paul  speaks  here,  not  of  men  as  such,  but  of  the  two 
theological  divisions  of  the  race.  But  the  first  all  certainly  includes 
the  unbelieving  Jews  of  Paul's  day,  whose  disobedience  to  the 
Gospel  has  led  to  salvation  of  the  Gentiles  to  whom  Paul  writes  : 
and,  if  so,  they  must  be  included  in  the  second  all  as  objects 
of  God's  purpose  of  mercy.  And  if  that  purpose  includes  all  Jews, 
it  includes  all  men.  That  elsewhere,  e.g.  Ph.  iii.  19,  Paul  asserts 
or  implies  that  not  all  men  will  ultimately  be  saved,  is  no  reason 
for  setting  aside  the  plain  meaning  of  plain  words  asserting  that 
all  are  objects  of  God's  purpose  of  mercy. 

33.  An  exclamation  of  wonder  prompted  by  the  unexpected 
means  by  which  God  is  accomplishing  His  purpose.  Depth:  as 
in  ch.  viii.  39.  Riches :  as  in  chs.  ii.  4,  ix.  23  ;  cp.  x.  12.  It  sug- 
gests the  resources  at  God's  disposal.  Wisdom :  such  profound 
acquaintance  with  things  as  enables  us  to  choose  the  best  ends 
and  means  :  see  note  under  1  Cor.  ii.  5.  Knowledge  :  a  lower 
word.  Judgments  :  decisions  and  utterances  of  a  judge,  as  in 
ch.  ii.  2.  It  refers  here  to  God's  hardening  of  unbelievers  and  His 
shutting  up  of  all  mankind  into  disobedience.  Unsearchable  : 
beyond  human  ability  to  find  out  the  meaning  and  purpose  of 
His  ways :   the  path  along  which  He  reaches  the  end  in  view. 


312  EXPOSITION   OF  [div.  iv 

Untraceable :  same  word  in  Eph.  iii.  8  :  footsteps  which  cannot 
be  traced.  The  path  He  chose,  which  no  man  could  trace  but 
which  led  to  the  goal,  revealed  a  wonderful  knowledge  of  past, 
present,  and  future  :  and  the  sentences  pronounced  on  the  children 
of  Abraham  and  of  Adam  had  purposes  disclosing  a  wisdom  which 
none  can  fathom. 

34,  35.  Questions  justifying  Paul's  exclamation.  Verse  34  is 
nearly  word  for  word  (LXX.)  from  Isa.  xl.  13.  God's  thoughts  have 
never  been  grasped  by  man  :  and  His  wisdom  needs  no  human 
counsellor.  Verse  35  is  from  Job  xli.  11.  No  one  can  say  that 
God's  gifts  are  a  return  for  earlier  gifts  received.  This  question 
shuts  out  all  human  merit,  and  reminds  us  that  the  actions 
rewarded  are  God's  gift  to  us.  They  therefore  make  us  debtors 
to  God,  not  God  to  us. 

36.  A  universal  statement  involving  an  answer  to  the  foregoing 
question.  From  Him  :  as  their  ultimate  source  :  so  1  Cor.  viii.  6. 
Through  Him:  as  the  channel  through  which  possibility  passes 
into  actuality.  He  needs  no  helper,  but  Himself  works  out  His 
own  purposes.  For  Him:  to  accomplish  His  pleasure.  God  is 
the  beginning,  means,  and  end  of  all  things.  These  last  words 
cannot  include  sin.  But  in  a  real  sense  they  may  include  suffering. 
For  God  has  so  constituted  the  universe  that  sin  brings  suffering  to 
the  sinner  and  to  others.  This  need  for  limitation  warns  us  to 
interpret  with  utmost  caution  the  universal  statements  of  the  Bible. 
Each  must  be  limited,  as  in  all  human  speech,  by  the  writer's 
mental  horizon.  To  Him  the  glory  :  may  He  be  viewed  by  men 
with  the  admiration  which  His  work  and  nature  demand,  i.e.  may 
He  be  recognised  as  the  Source,  Agent,  and  End  of  all  good.  For 
ever.   Amen:  to  the  successive  ages  of  the  future :  so  chs.  i.  25,  xvi.  27. 

Well  may  Paul  utter  this  shout  of  wonder  and  praise.  He  sees 
the  spiritual  blindness  of  his  people  ;  and  knows  that  it  has  been 
inflicted  by  God  in  punishment  of  inexcusable  ignorance  and 
rebellion.  It  is  therefore  a  mark  of  God's  anger  against  Israel. 
But  as  Paul  contemplates  the  punishment,  he  finds  in  it  a  purpose 
of  mercy.  The  blindness  of  Israel  has  led,  by  the  grace  and 
purpose  of  God,  to  enlightenment  of  the  Gentiles  :  and  God 
designs  the  light  which  has  fallen  upon  the  Gentiles  to  be  re- 
flected back  upon  Israel.  Thus  beneath  God's  frown  Paul  finds 
unchanging  love  to  the  children  of  Abraham.  While  pronouncing 
sentence  on  the  guilty,  He  is  pursuing  a  purpose  of  universal 
mercy.  This  discovery  of  mercy  where  he  expected  wrath,  the 
unlikeliness  and  yet  the  suitability  of  the  means,   fill   him   with 


sec.  37]  ROMANS   XI.    25—36  313 

wonder  at  the  resources  of  God,  at  the  wisdom  with  which  He 
uses  them,  and  at  the  knowledge  underlying  His  wisdom.  So  shall 
we  wonder  when,  in  the  light  of  eternity,  we  fully  understand  for 
the  first  time  the  purpose  and  method  of  God's  treatment  of  us. 

Notice  that  Paul's  wonder  follows  a  brilliant  and  successful 
effort  of  the  highest  human  intelligence  to  set  forth  God's  treat- 
ment of  Israel.  To  find  out  that  His  ways  are  unsearchable,  is 
the  sublime  reward  of  careful  endeavour  to  trace  out,  in  the 
material  or  spiritual  universe,  the  footsteps  of  God. 

Chapter  XI.  is  throughout  a  proof  of  the  denial  given  in  v.  1. 
Paul  reminds  us  that  the  almost  universal  unfaithfulness  is  but 
a  repetition  of  the  days  of  Elijah.  Now  as  then  there  is  a 
faithful  remnant.  The  punishment  inflicted  on  the  unfaithful  has 
a  purpose  of  mercy  for  the  Gentiles,  and  for  Israel.  Even  the 
cutting  off  of  the  unbelieving  Jews  and  the  reception  of  the 
believing  Gentiles  open  a  door  of  hope  that  if  the  Jews  believe 
they  will  be  received  by  God.  As  foretold  in  ancient  prophecy, 
salvation  awaits  Israel.  Chapter  x.  ended  in  the  gloom  of  Israel's 
rebellion  :  ch.  xi.  has  brought  us  out  into  the  light  of  a  glorious 
hope,  and  leaves  us  with  the  notes  of  an  eternal  song  ringing 
in  our  ears. 

Division  iv.,  comprising  chs.  ix. — xi.,  is  throughout  a  proof  that 
the  Gospel  is  in  harmony  with  God's  earlier  revelations.  Paul 
was  moved  to  undertake  it  by  the  presence  around  him  of  many 
who  cling  to  these  earlier  revelations  but  reject  the  new  revelation 
brought  by  Christ,  and  who  do  so  because  to  them  the  new  seems 
to  contradict  the  old.  He  therefore  approaches  their  case  with 
sympathy  :  ch.  ix.  1 — 5.  But  he  shows  that  the  Gospel,  though 
it  limits  the  heritage  of  Israel  to  a  part  of  his  offspring  and 
condemns  the  rest,  is  in  harmony  with  the  government  of  God 
as  revealed  in  the  O.T.,  that  is,  with  {vv.  6 — 13)  His  faithfulness, 
with  {vv.  14 — 18)  His  justice,  and  with  {vv.  19 — 23)  His  con- 
demnation of  those  who  resist  Him  ;  and  that  {v.  24 — x.)  the 
Gospel  itself,  its  condition  of  faith,  its  announcement  by  messengers, 
and  its  reception  among  Jews  and  Gentiles,  accord  with  prophecy. 
He  thus  confirms  from  the  O.T.  the  condemnation  pronounced 
by  the  Gospel  on  those  who  reject  it.  But  God  has  not  cast  off 
His  people.  He  will  receive  those  who  turn  to  Him,  and  will  yet 
become  the  Saviour  of  Israel. 

Chs.  ix. — xi.  are  a  reply  to  the  objection  that  the  Gospel  cannot 


3i4  EXPOSITION   OF  [div.  iv 

be  true,  because  it  is  inconsistent  with  God's  earlier  covenant 
with  Israel.  But  it  is  more  than  a  reply.  To  those  who  from 
childhood  accepted  the  O.T.,  the  far-reaching  harmonies  set  forth 
in  Div.  iv.  must  have  been  no  small  proof  of  the  common  origin 
of  the  Old  and  New.  That  Paul  has  a  key  which  unlocks  the 
casket  of  O.T.  truth,  proves  his  commission  from  Him  who  gave 
the  casket.  Nay  more.  To  all  men,  the  deep,  underlying 
harmonies  of  the  two  covenants,  taken  in  connection  with  their 
many  and  broad  differences  and  apparent  opposition,  bear  witness, 
not  only  that  their  author  is  the  same,  but  that  their  author  is 
divine. 

Chs.  ix. — xi.  bear  a  relation  to  the  Gospel  as  developed  in 
chs.  v. — viii.  analogous  to  that  of  ch.  iv.  to  the  doctrine  of 
Justification  through  Faith  asserted  in  ch.  iii.  21,  22;  and  to  that 
of  ch.  iii.  10 — 20  in  relation  to  ch.  ii.  The  teaching  of  ch.  ii.  is  so 
important  to  guard  from  perversion  the  teaching  which  follows 
that  Paul  hastens  to  confirm  it  from  the  Old  Testament.  And 
faith  as  the  condition  of  salvation  is  a  point  so  vital  and  yet  so 
apparently  new  that  Paul,  as  soon  as  he  asserts  it,  proceeds  to 
show  its  harmony  with  God's  treatment  of  Abraham.  Then,  after 
expounding  the  Gospel  as  a  whole,  he  looks  at  it,  in  chs.  ix. — xi., 
in  its  bearing  on  the  position  and  prospects  of  the  Jews  ;  and 
shows  that,  even  looked  at  from  this  point,  it  accords  with  earlier 
revelation. 

We  now  stand  at  the  end  of  the  doctrinal  part  of  this  epistle. 
The  object  for  which  Paul  began  to  write  has  been  to  a  great 
extent  attained.  After  an  introduction  (chs.  i.  18 — iii.  20)  needful 
to  guard  from  mistake  and  perversion  the  new  doctrines,  he 
asserted  them  in  chs.  iii.  21 — 26,  vi.  2 — II,  viii.  1 — 4,  and 
developed  them  in  chs.  v. — viii.  :  and  in  chs.  ix. — xi.  he  has 
shown  that  they  accord  with  God's  declarations  and  conduct  as 
recorded  in  the  Old  Testament.  It  now  remains  for  him  to 
apply  them  to  sundry  matters  of  practical  life. 


sec.  38]  ROMANS   XII.    1,  2  315 

DIVISION   V.     PRACTICAL   LESSONS 
CHS.  XII.— XV.   13 

SECTION  XXXVIII 

A    CONSECRATED  BODY  AND  RENEWED  MIND 

Ch.  XII.  1,  2 

/  exhort  you  then,  brethren,  by  the  compassions  of  God,  to 
present  your  bodies  a  sacrifice,  living,  holy,  well-pleasing  to 
God:  your  rational  service.  3  And  be  not  fashioned  like  this 
age j  but  be  transformed  by  the  renewal  of  the  mind,  in  order 
that  ye  may  prove  what  is  the  will  of  God,  the  good,  and 
7uell-pieasing,  and  mature. 

1.  Practical  application  of  the  foregoing  exposition,  and  especially 
of  its  last  words.  Then,  or  therefore:  since  God  is  the  Source, 
Agent,  and  Object  of  all  we  have  and  are.  Exhort:  to  speak 
words  prompting  action  or  endurance  :  so  v.  8,  chs.  xv.  30, 
xvi.  17.  Exhortation  amid  difficulty  or  sorrow  assumes  the  forms 
of  encouragement  or  comfort :  same  Greek  word  in  this  sense 
in  chs.  i.  12,  2  Cor.  i.  4,  6,  vii.  6,  7,  13.  Compassions:  cognate 
word  in  ch.  ix.  15:  the  various  manifestations  of  God's  pity  for 
mankind,  including  specially  the  mercy  of  ch.  xi.  32.  Present: 
see  under  ch.  vi.  13.  Yonr  bodies:  including  hands,  feet,  lips: 
parallel  to  "your  members"  in  ch.  vi.  13.  We  present  our  bodies 
when  we  resolve  henceforth  to  use  our  bodily  powers  only  to 
work  out  the  purposes  of  God.  This  is  practically  the  same  as 
presenting  ourselves  to  God  :  for  only  through  our  bodies  does 
the  world  act  upon  us  and  we  upon  the  world.  But  the  mode 
of  thought  is  different.  This  verse  looks  upon  the  man  within 
as  the  priest  who  lays  upon  the  altar,  not  the  body  of  a  dead 
sheep,  but  his  own  living  body.  Sacrifice:  so  Ph.  iv.  18,  Heb. 
xiii.  15,  1  Pet.  ii.  5.  Our  bodies  have  now  the  sacredness  associated 
in  the  mind  of  a  Jew  with  the  animals  laid  on  the  brazen  altar. 
Living:  in  contrast  to  the  dead  animal  sacrifices.  While  our 
feet  and   lips  can   run  and   speak,  we   give   them  to   God  that 


316  EXPOSITION   OF  [div.  v 

they  may  run  and  speak  for  Him.  This  presentation  makes  our 
bodies  holy,  as  it  did  the  sacrificial  animals :  Ex.  xxix.  37. 
Henceforth  they  exist  only  to  work  out  His  purposes  :  a  close 
parallel  in  ch.  vi.  19.  Well-pleasing  to  G-od:  so  ch.  xiv.  18, 
2  Cor.  v.  9,  Eph.  v.  10,  Ph.  iv.  18,  Heb.  xiii.  16,  21.  Although 
their  bodies  had  been  defiled  by  sin,  yet  when  laid  upon  the 
altar  they  were  acceptable  to  God,  acceptable  because  a  man's 
own  body  is  the  noblest  sacrifice  he  has  to  offer.  Service:  as 
in  chs.  i.  9,  25,  ix.  4,  Heb.  ix.  1,  6.  It  keeps  up  the  reference 
to  Jewish  ritual.  To  present  our  bodies,  is  the  worship  prescribed 
for  us.  Rational:  a  service  rendered  by  the  reasoning  spirit 
within.  The  temple  sacrifices  might  be  merely  outward  and 
mechanical.  These  words  are  a  comment  on  the  foregoing- 
exhortation. 

2.  Another  general  exhortation  in  addition  to  that  in  v.  1  :  and 
"be  not  etc.  Fashioned-like,  or  along-with:  to  share  the  same 
outward  appearance  :  same  word  in  1  Pet.  i.  14,  a  close  parallel. 
Simpler  cognate  form  in  1  Cor.  vii.  31,  Ph.  ii.  8.  This  age :  the 
whole  current  of  life  and  influence  around  us,  except  so  far  as  it  is 
controlled  by  Christ :  same  words  in  1  Cor.  i.  20,  ii.  6,  8,  2  Cor.  iv.  4, 
Gal.  i.  4,  Eph.  i.  21,  ii.  2,  etc.  Cp.  the  word  ages  in  chs.  i.  25,  ix.  5, 
xi.  36,  xvi.  27.  This  current,  unless  we  pull  against  it,  will  carry 
us  along  in  its  own  direction,  a  direction  always  wrong  ;  and  will 
thus  gradually  fill  us  with  its  own  spirit,  and  fashion  us  like  itself, 
i.e.  give  to  us  an  outward  guise  like  its  own.  The  following  words 
show  that  Paul  refers  to  a  conformity  of  thought  and  purpose.  The 
change  required  will  affect  the  details  of  outward  life  only  so  far  as 
these  express  the  mind  within.  All  attempts  to  distinguish  the 
servants  of  God  by  external  trifles  have  utterly  failed.  We  must  and 
ought  to  do,  to  a  large  extent,  as  those  around  us  do.  But  God 
requires  in  us  a  total  change  of  purpose  ;  and  of  outward  life  only 
so  far  as  it  is  a  natural  outworking  of  the  inward  change.  Trans- 
formed :  same  word  in  Mt.  xvii.  2,  Mk.  ix.  2,  2  Cor.  iii.  18:  an 
altered  outward  appearance  resulting  usually  from  inward  change . 
On  the  word  fornix  see  under  ch.  ii.  20.  Be  transformed:  a 
change  progressing  day  by  day.  Renewal :  same  or  cognate  word 
in  Tit.  iii.  5,  2  Cor.  iv.  16,  Col.  iii.  10,  Heb.  vi.  6.  God  gives  up  to 
blindness  the  mind  of  those  who  forget  Him,  so  that  moral  objects 
no  longer  appear  in  their  true  colours.  Depravity  of  the  whole 
man  is  the  result.  Cp.  ch.  i.  24,  28.  But  to  those  who  believe 
God  gradually  gives  back  the  power  of  correct  moral  vision.  And, 
since  a  man's  character  is  formed  by  his  estimate  of  what  is  good 


sec.  39]  ROMANS   XII.    3-8  317 

or  bad,  the  restoration  of  moral  vision  gradually  changes  the  whole 
man.  Thus  by  the  renewal  of  the  mind,  we  are  ourselves  day  by 
day  transformed.  The  two  present  imperatives  denote  gradual 
and  opposite  changes. 

In  order  that  etc. :  purpose  to  be  attained  by  the  renewal  and 
transformation,  viz.  that  they  may  day  by  day  (infinitive  present) 
so  test  the  actions  possible  to  them  as  to  find  out  the  will  of  God 
concerning  them.  This  we  are  better  able  to  do  as  we  grow  in 
spiritual  life  :  and  this  ability  to  discriminate  is  one  of  God's  best 
gifts.  The  will  of  God  is  good  (ch.  vii.  12)  in  its  effect  upon  us  and 
others,  and  well-pleasing  to  God.  Mature :  worthy  of  full-grown 
men  in  Christ :  see  under  1  Cor.  ii.  6.  This  is  more  accurate  than 
the  rendering  perfect,  which  is  very  liable  to  be  misunderstood. 
Paul  desires  that  God  may  give  to  his  readers  clear  moral  insight ; 
because  only  thus  can  they  rightly  estimate  conduct  and  find  out 
what  God  wills  them  to  do,  i.e.  what  is  really  for  their  good, 
pleasing  to  God,  and  worthy  of  Christian  manhood.  Thus  the 
moral  change  resulting  from  mental  renewal  reacts  on  the  mind 
and  increases  its  power  of  discerning  right  and  wrong.  Notice 
here  the  first  mention,  except  ch.  viii.  13,  of  the  gradual  develop- 
ment of  the  Christian  life. 

These  verses  describe  the  effect  of  the  Gospel  on  the  entire  man. 
The  body  is  to  be  laid  on  the  altar  of  God,  the  mind  to  be  restored 
to  primal  clearness  of  vision,  and  the  whole  man  to  be  transformed: 
in  spite  of  influences  tending  to  fashion  him  like  the  current  of 
things  around. 

We  have  now  entered  the  school  of  Christian  morals.  Its  portal 
is  a  doctrine  already  taught  in  ch.  vi.  13.  Thus  the  Gospel  leads 
to  morality,  this  last  beginning  with  spiritual  worship. 


SECTION  XXXIX 

VARIETY  OF  GIFI\S 

Ch.  XII.  3—8 

For  I  say,  through  the  grace  given  to  me,  to  everyone  there 
is  among  you,  not  to  think  extravaga?itly,  beyond  what  one  must 
needs  think,  but  so  to  think  as  to  think  soberly,  as  to  each  one 


3i8  EXPOSITION   OF  [div.  v 

Goa  has  divided  a  measure  of  faith.  4  For,  just  as  in  one  body 
we  have  many  members  but  the  jne?nbers  have  not  all  the  same 
actioti,  5  so  we,  the  many,  are  one  body  in  Christ ;  but  individually 
members  one  of  another.  6  Moreover,  having  gifts  of  grace  different 
according  to  the  grace  given  to  us,  whether  prophecy,  let  it  be 
according  to  the  proportion  of  our  faith;  7  or  ministry,  let  us 
be  found  in  our  mi?iistry j  or  he  that  teaches,  i?i  his  teaching; 
8  or  he  that  exhorts,  in  his  exhortation;  he  that  gives  away,  let 
him  do  it  with  singleness  of  heart ;  he  that  takes  the  lead,  with 
earnestness ;  he  that  shows  mercy,  with  cheerfulness. 

3.  A  reason  for  seeking  to  know  "the  will  of  God,"  viz.  that 
we  may  thus  obtain  a  correct  and  humble  estimate  of  ourselves. 
The  grace  given  to  me:  v.  6,  xv.  15,  Eph.  iii.  2,  7,  8 :  cp.  Rom. 
i.  5,  1  Cor.  xv.  10.  All  good  in  Paul  is  through  God's  undeserved 
favour :  consequently  His  grace  is  the  channel  through  which 
he  speaks  to  his  readers.  I  say  ...  to  everyone :  an  emphatic 
warning,  needed  by  all.  Think:  same  word  as  mind  in  ch. 
viii.  5—7.  7^z>z/£-extravagantly :  cp.  v.  16,  xi.  20.  One  must 
needs  think:  not  surpassing  the  estimate  which  facts  compel 
us  to  make.  All  beyond  this  is  extravagant  thought.  So  as 
to  think-soberly:  our  aim  being  to  form  a  reasonable  estimate 
of  what  we  are  and  can  do.  Notice  the  word  think,  denoting 
mental  activity,  and  its  compounds,  four  times  in  this  verse. 

As  to  each  one  etc. :  a  standard  of  self-measurement.  Faith  : 
assurance  that  God's  words  will  come  true  :  see  note  under  ch.  iv.  25. 
A  man's  faith  determines  his  spiritual  rank.  Paul  reminds  his 
readers  that  each  one  has  a  measure  of  faith.  That  God  has 
divided  it  to  each,  implies  that  faith  in  its  various  degrees  is  His 
gift.  It  is  so  because  evoked  in  us  by  His  promise  and  by 
influences  leading  us  to  accept  it.  Yet  faith  is  none  the  less  man's 
own  free  surrender  to  these  influences.  It  is  therefore  both  our 
own  mental  act  and  God's  gift.  The  measure  of  faith  includes 
both  the  strength  of  our  assurance  and  the  amount  of  truth 
embraced  by  it.  Paul  thinks  here,  as  vv.  4 — 8  prove,  of  faith 
as  producing  various  capacities  for  Christian  service,  in  part 
supernatural  capacities.  Probably  God  first  revealed  to  a  man 
His  purpose  to  give  him  some  special  endowment,  and  made  the 
endowment  conditional  on  his  belief  of  this  special  revelation.  By 
these  special  revelations  and  influences  leading  men  to  believe 
them  God  allotted  to  each  a  degree  of  faith.     This  special  belief 


sec.  39]  ROMANS   XII.    3—8  319 

was  but  a  particular  development  of  the  faith  by  which  each  one 
accepted  the  general  Gospel  preached  to  all.  Any  self-conceit 
prompted  by  special  capacity  for  usefulness  is  destroyed  by 
remembrance  that  our  spiritual  stature  is  measured  simply  by  the 
degree  of  our  faith  ;  and  that  this  faith  is  God's  gift  to  us,  a 
gift  possessed  in  some  degree  by  all  Christians. 

4,  5.  Further  exposition  of  the  foregoing  words,  as  a  reason 
against  high  thoughts,  and  especially  of  the  emphatic  word  to-each- 
o?ie.  In  one  body :  an  all-important  metaphor,  peculiar  in  the 
Bible  to  Paul :  see  note  under  1  Cor.  xii.  30.  Members :  as  in 
ch.  vi.  13,  a  passage  already  recalled  by  ch.  xii.  1.  The  same 
action:  the  eye,  ear,  hand,  work  in  totally  different  ways.  The 
many:  as  in  ch.  v.  15,  19.  In  Christ:  in  consequence  of  our 
inward  union  with  Christ,  we  stand  in  a  relation  to  each  other 
similar  to  that  of  the  various  members  of  a  human  body.  All  high 
thoughts  of  self  imply  under-estimate  of  others  :  but  we  shall  not 
under-estimate  those  bound  to  us  by  a  tie  of  common  interest 
similar  to  that  of  the  various  members  of  a  living  body.  Same 
argument  in  1  Cor.  xii.  12—31.  Members  one  of  another:  same 
word  and  similar  argument  in  Eph.  iv.  25. 

6 — 8.  Practical  application  of  the  foregoing  metaphor.  Gifts-Of- 
grace :  same  word  in  chs.  i.  11,  v.  15,  16,  vi.  23,  xi.  29.  It  is  used 
here  and  in  1  Cor.  i.  7,  vii.  7,  xii.  4 — 31,  1  Tim.  iv.  14,  2  Tim.  i.  6, 
1  Pet.  iv.  10  as  a  technical  term  for  capacities  for  various  kinds  of 
Christian  work  analogous  to  the  various  capacities  of  the  different 
parts  of  the  human  body,  viewing  these  as  given  to  us  by  the 
undeserved  favour  of  God.  Grace  given :  as  in  v.  3.  Different : 
cp.  1  Cor.  xii.  4.  That  I  have  one  faculty  and  my  neighbour  has 
another,  is  a  gift  to  him  and  to  me  of  the  undeserved  favour  and 
infinite  wisdom  of  God.  Therefore,  to  boast  over  the  less  brilliant 
faculties  of  others,  is  to  question  the  wisdom  of  Him  who  chose 
for,  and  gave  to,  each  the  powers  he  possesses. 

§b — 8.  Practical  and  detailed  application  of  the  foregoing  general 
statement.  Prophecy:  an  extraordinary  gift  which  made  a  man 
the  mouthpiece  of  God :  so  Ex.  iv.  16,  vii.  1.  See  note  under 
1  Cor.  xiv.  40.  Proportion:  literally  analogy ',  one  thing  answer- 
ing to  another  :  cognate  verb  in  Heb.  xii.  3.  The  prophet  must 
make  his  words  to  the  people  correspond  to  God's  word  to  him, 
so  far  as  by  faith  he  comprehends  it.  He  must  say  no  more  and 
no  less  than  he  believes  that  God  has  said  to  him.  If  he  speak 
thus,  the  strength  and  compass  of  the  prophet's  faith  will  be  the 
measure  of  his  prophecy. 


320  EXPOSITION   OF  [div.  v 

Ministry :  honourable  service  by  one  man  for  another,  like  that 
of  the  Prime  Minister  and  ministers  of  religion.  Same  word  in 
chs.  xi.  13,  xv.  31,  Lk.  x.  40,  Acts  i.  17,  25,  vi.  1,  4,  1  Cor.  xii.  5, 
xvi.  15,  etc.  Cognate  noun  in  chs.  xiii.  4,  xv.  8,  xvi.  1,  Mt.  xx.  26, 
xxii.  13,  xxiii.  11,  Jno.  ii.  5,  9  :  cognate  verb  in  ch.  xv.  25,  Mt.  iv.  u, 
viii.  15,  xx.  28,  xxv.  44,  Jno.  xii.  26.  The  same  word  is  also  a 
technical  term  for  the  lower  of  the  two  kinds  of  regular  church- 
officers  mentioned  in  the  New  Testament  :  Ph.  i.  1,  1  Tim.  iii. 
8,  13.  As  thus  used,  we  transliterate  it  deacon.  It  is  unfortunate 
that  the  same  Greek  word  requires  the  two  English  renderings 
minister  and  deacon.  In  Rom.  xii.  7,  the  mention  of  other  kinds 
of  work  suggests  that  the  word  denotes  the  regular  office  of  a 
deacon,  i.e.  apparently  one  who  attended  to  the  material  interests 
of  the  Church.     A  close  parallel  in  1  Pet.  iv.  11. 

He  that  teaches  :  see  under  1  Cor.  xii.  28.  Exhorts :  same 
word  in  v.  1  ;  see  note.  It  is  distinct  from  teaching :  so  1  Tim. 
vi.  2,  iv.  13.  Many  can  rouse  to  action  and  endurance  those  to 
whom  they  cannot  impart  knowledge.  Money  to  give  away  is 
a  gift  of  God's  grace,  and  a  capacity  for  usefulness.  Paul  warns 
us  against  the  great  danger  in  all  generosity,  a  mixed  motive. 
He  that  takes  the  lead :  either  as  a  regular  church-officer  or  in 
some  special  Christian  enterprise.  The  success  of  any  combined 
effort  depends  so  much  on  the  energy  of  its  leaders  that  a  special 
obligation  to  earnestness  rests  upon  them.  Mercy  :  any  kind  of 
help  to  those  in  distress:  so  Rom.  ix.  15,  16,  18,  xi.  30,  31,  32. 
With  cheerfulness :  making  the  objects  of  our  kindness  feel  that 
it  is  a  pleasure  to  us  to  help  them. 


SECT/ON  XL 

GENERAL  MAXIMS 

Ch.  XII.   9—21 

Love,  let  it  be  without  hypocrisy ;  detesting  the  bad,  joining 
yourselves  to  the  good.  10  In  brotherly  love,  affectionate  one 
towards  another;  i?i  giving  honour,  one  leading  the  other  on;  u  in 


sec.  40]  ROMANS   XII.    9-21  321 

earnestness,  not  backward;  in  spirit,  fervent j  serving  the  Lord  : 
12  rejoicing  in  hope  ;  c nduri fig  affliction ;  continually  devoting  your- 
selves to  prayer:  n  sharing  the  needs  of  the  saints;  pursuing 
hospitality.  M Bless  them  that  persecute  you:  bless  and  curse 
not.  15 Rejoice  with  them  that  rejoice:  weep  with  them  that  weep. 
16  Having  the  same  mind,  one  toward  another;  not  mindifig  the 
high  things,  but  being  led  along  with  the  humble  things.  Become 
not  prudent  in  your  own  eyes.  17  To  no  one  giving  back  evil  in 
return  for  evil;  taking  forethought  to  do  things  excellent  before 
all  men.  1S  If  possible,  so  far  as  in  you  lies,  with  all  men  keeping 
peace;  19  not  inflicting  justice  for  yourselves,  but  give  place  for 
the  afiger.     For  it  is  written,  "To  inflict  justice  is  Mine, 

1  will  pay  back  a  gain, n  says  the  Lord.  20  But,  "If  thy 
enemy  is  hungry,  give  him  food;  if  he  is  thirsty,  give 
him  drink:  for,  in  doing  this,  coals  of  fire  thou  wilt 
heap  upon  his  head."  n  Be  not  conquered  by  the  evil;  but 
conquer  the  evil  with  the  good. 

After  exhortations  to  men  specially  endowed,  we  have  now 
exhortations  for  all. 

9 — 11.  Love  :  to  fellow-men.  For  the  whole  section  deals  with  our 
treatment  of  those  around  :  cp.  ch.  xiii.  10,  1  Cor.  xiii.  Without- 
hypocrisy :  same  word  in  2  Cor.  vi.  6,  1   Pet.  i.  22,  1  Tim.  i.  5, 

2  Tim.  i.  5,  Jas.  iii.  17.  The  prominence  given  in  the  Bible  (e.g. 
ch.  xiii.  8 — 10)  to  love  toward  our  neighbour  creates  a  danger  of 
hollow  profession  of  such  love  :  and,  than  this,  nothing  is  more 
hurtful.  Bad :  hurtful.  This  word  is  neuter,  as  is  probably  the 
good.  The  masculine  form  is  found  in  Mt.  xiii.  19,  1  Cor.  v.  13, 
1  Jno.  ii.  13,  14.  To  detest  that  which  is  bad,  is  an  essential 
element  of  genuine  love  to  our  neighbour.  Joining-yonrselves : 
same  word  in  Mt.  xix.  5,  Lk.  xv.  15.  Acts  v.  13,  x.  28:  to  make 
common  cause  with,  and  put  oneself  on  the  side  of,  the  good. 
Without  this,  detestation  of  the  bad  becomes  mere  censoriousness. 
Brotherly-love :  1  Th.  iv.  9,  1  Pet.  i.  22  :  to  brethren  in  Christ. 
Affectionate :  as  members  of  one  family.  To  our  fellow-Christians, 
we  owe  special  affection.  Let  one  set  the  other  an  example  in 
showing  hononr  where  it  is  due.  Earnestness :  as  in  v.  8 :  in 
reference  here  both  to  Christian  enterprise  and  to  our  daily  work  : 
cp.  Eccl.  ix.  10.  Spirit :  our  own  spirit,  the  animating  principle 
in  man  :  as  in  chs.  i.  9,  viii.  16,  Jno.  xi.  33,  1  Cor.  xiv.   14 — 16. 

21 


322  EXPOSITION   OF  [div.  v 

Fervent :  boiling,  a  frequent  metaphor  for  earnestness  :  a  close 
parallel  in  Acts  xviii.  25.  Instead  of  the  Lord:  some  Greek-Latin 
copies  read  the  opportimity.  It  is  more  likely  that  a  copyist  would 
change  this  last,  which  perhaps  he  did  not  understand,  into  the 
Lord,  than  the  converse.  But  this  reading  is  found  in  so  large  a 
majority  of  MSS.,  versions,  and  fathers,  in  east 'and  west,  that  we  may 
accept  it  with  confidence.  The  more  intense  our  earnestness,  the 
more  need  we  remember  that  we  act  at  the  bidding  of  Christ  and 
are  doing  His  work.    Our  earnestness  must  be  under  His  direction. 

12,  13.  Rejoicing  in  hope:  ch.  v.  2.  Enduring  affliction: 
ch.  v.  3,  4.  When  the  burden  is  heavy,  we  must  pursue  our  path 
in  spite  of  it.  Continually-devoting :  same  word  in  Acts  i.  14, 
Col.  iv.  2,  close  parallels ;  also  Rom.  xiii.  6.  Continuance  in 
prayer  and  in  expectation  of  an  answer  is  a  true  test  of  our 
confidence  in  the  value  of  prayer  :  Mt.  xv.  21 — 28.  Sharing  etc.: 
see  under  ch  xv.  26  :  by  helping  them  in  their  necessities,  we  take 
these  in  some  measure  on  ourselves  and  thus  become  partners  with 
those  who  suffer.  Pursuing:  same  word  in  chs.  ix.  30,  31,  xiv.  19: 
eager  for  opportunities  for  Christian  hospitality.  Cp.  1  Tim.  iii.  2, 
Tit.  i.  8,  Heb.  xiii.  2,  1  Pet.  iv.  9,  1  Jno.  iii.  17,  Mt.  x.  42. 

14—16.  The  construction  now  changes  from  a  series  of  uncon- 
nected participial  clauses,  each  beginning  with  a  conspicuous 
substantive,  to  a  direct  imperative.  Bless:  see  under  ch.  i.  25. 
Persecute:  same  word  as  pursue  in  v.  13.  Same  word  in  same 
sense  in  1  Cor.  xv.  9,  Gal.  i.  13,  23.  The  persecutor  pursues  his 
victim.  To  rejoice  etc.:  the  infinitive  mood  states  tersely  the 
disposition  which  Paul  desires.  Our  joy  in  the  success  and  joy  of 
others  is  a  very  accurate  measure  of  our  spiritual  stature.  To 
rejoice  at  their  joy,  is  more  difficult  than  to  pity  them  in  sorrow. 
The  same  mind:  same  word  as  in  ^.3:  cp.  2  Cor.  xiii.  11, 
Ph.  ii.  2,  iv.  2.  "  Let  there  be,  in  the  breast  of  each,  one  thought 
and  purpose  touching  all  the  others."  The  context  implies  that 
this  must  be  according  to  Christ :  cp.  ch.  xv.  5.  This  oneness  of 
purpose  is  the  true  and  only  source  of  real  Christian  harmony. 
Not  minding:  suggested  by  the  same  word  foregoing.  Do  not 
make  it  your  aim  to  have  to  do  with  great  matters  ;  but  be  led 
along  (or  carried  away)  with  the  humble  things,  allowing  them 
to  have  influence  over  you.  Prudent  in  your  own  eyes:  same 
words  in  ch.  xi.  25  :  they  recall  Prov.  iii.  7,  LXX.  To  take  to  our- 
selves credit  for  prudence,  i.e.  mental  alertness  in  common  affairs, 
is  to  betray  ignorance  :  for  we  are  wise  only  so  long  as  we  are 
guided  by  the  wisdom  of  God. 


sec.  40]  ROMANS  XII.   9—21  323 

17—21.  Evil  in  return  for  evil :  cp.  Mt.  v.  39—45-    Taking 
forethought  etc. :  from  Prov.  ill.  4,  lxx.     Be  careful  so  to  act 
as  to  have  the  respect  of  all.    If  possible,  so  far  as  etc. :  admitting 
that  cases  may  arise  in  which  we  cannot  be  at  peace  with  all 
men.    But  this  must  be  our  constant  aim.    Not  inflicting-justice- 
for  yourselves:    not  taking  the  law  into  your  own  hands   and 
inflicting  what  seems  to  you  just  punishment  and  thus  defending 
yourselves.     Same  verb  in  2  Cor.  x.  6,  Lk.  xviii.  3,  5,  Rev.  vi.  10, 
xix.  2  :  cognate  nouns  in  v.  19,  Lk.  xviii.  7,  8,  xxi.  22,  Acts  vii.  24, 
2  Cor.  vii.  11,  2  Th.  i.  8,  Heb.  x.  30,  1  Pet.  ii.  14,  and  in  Rom.  xiii.  4, 
1  Th.  iv.  6.      Its  root-idea  is  justice,  and  especially  just  punish- 
ment :  a  simpler  form  of  the  same  word  in  2  Th.  i.  9,  Jude  7, 
Acts  xxviii.  4.      The  rendering  avenge  and  vengea?ice  (A.V.  and 
R.V.)  brings  in  associations  of  thought  unworthy  of  a  ruler.     Give 
place  (cp.  Lk.  xiv.  9,  Eph.  iv.  27)  for  the  anger :  leave  the  case  to 
God,  who  is  angry  with,  and  will  punish,  all  sin,  especially  in  His 
servants.    To-inflict-justice,  is  Mine:  from  Dt.  xxxii.  35  ;  quoted 
also  in  the  same  form  as  here,  a  form  differing  from  both  Heb.  and 
LXX.,  in  Heb.  x.  30.     To  injure  others  because  they  have  injured 
us,  is  to  put  ourselves  in  the  place  of  the  great  Judge.    But  if  etc. : 
instead  of  punishing  those  who  injure  us,  we  must  give  place  for 
God's  anger,  and  treat  them  with  kindness.      This  whole  verse 
{v.  20)  is  taken  word  for  word  (lxx.)  from  Prov.  xxv.  21.     Coals  of 
fire  :  an  Eastern  metaphor  for  severe  and  overwhelming  punish- 
ment.     We  cannot  punish  a  man  who  is  doing  us  harm   more 
severely  than  by  trying  to  do  him  good  :  and  this  kind  of  punish- 
ment is  the  most  likely  to  lead  him  to  repentance  and  salvation : 
cp.    1    Sam.   xxiv.    1 7.      Be  not  conquered  etc. :    a  concluding 
epigrammatical  precept.    If  we  retaliate,  we  do  wrong ;  and  thus  evil 
gains  a  victory  over  us.     But,  if  the  injury  be  met  with  kindness,  it 
develops  our  moral  character,  and  thus  does  us  good.     In  this  way, 
"by  doing  good,  we  gain  a  victory  over  evil.     And,  if  our  kindness 
lead  the  adversary  to  repentance,  goodness  gains  a  double  victory. 
The  alternative  here  mentioned  is  the  only  one.      If  a  man  do 
us  wrong,  we  must  always  either  conquer,  or  be  conquered  by, 
the  evil. 

Notice  that  in  this  section,  which  treats  of  Christian  morals, 
Paul  refers  three  times  to  the  Book  of  Proverbs  :  another  example 
of  his  respect,  in  every  point,  for  the  Old  Testament. 

Each  verse  of  this  section  will  repay  most  careful  study.  Observe 
the  easy  and  natural  flow,  and  the  intense  reality,  of  the  whole. 
There  are  no  formal  divisions,  and  no  natural  order.     But  each 


324  EXPOSITION   OF  [div.  v 

thought  suggests  some  other  suitable  thought :  and  the  whole  sets 
before  us,  with  wonderful  completeness,  the  principles  which  ought 
to  regulate  our  dealings  one  with  another. 


SECTION  XLI 

OBEY  THE  RULERS   OF  THE  STATE 

Ch.  XIII.  i—7 

Let  every  soul  submit  to  the  superior  authorities.  For  there  is 
no  authority  except  ordained  by  God:  and  those  that  exist  have 
been  ordained  by  God.  2  So  that  he  who  sets  himself  against  the 
authority  withstands  the  ordinance  of  God.  But  they  who  with- 
stand will  receive  for  themselves  judgme?it.  3  For  the  rulers  are 
not  a  fear  to  the  good  work  but  to  the  evil.  But  dost  thou 
wish  not  to  fear  the  authority?  Do  the  good;  and  thou  wilt 
have  praise  from  it.  4  For  he  is  a  minister  of  God  to  thee  for 
good.  But  if  thou  dost  the  evil,  be  afraid :  for  not  in  vain  he 
bears  the  sword:  for  he  is  a  minister  of  God,  a  minister  of  justice 
for  anger  to  him  who  does  the  evil.  5  For  which  cause  it  is 
necessary  to  submit,  not  only  because  of  his  anger  but  also  because 
of  conscience.  6  For  it  is  because  of  this  that  ye  pay  tribute.  For 
they  are  public  ministers  of  God,  to  this  very  thing  continually 
devoting  themselves.  7  Repay  to  all  what  ye  owe j  tribute,  to 
whom  ye  owe  tribute;  custom,  to  whom  custom;  fear,  to  whom 
fear;  ho?iour,  to  whom  honour. 

1.  Every  soul :  the  submission  must  be  inward,  reaching  down 
to  the  seat  of  life  :  cp.  ch.  ii.  9,  Acts  ii.  43  ;  Eph.  vi.  6,  Mt.  xxii.  yj. 
Superior  authorities :  another  topic,  the  Christian's  duty  to  the 
civil  power,  specially  important  at  Rome,  the  seat  of  empire.  We 
must  submit  because  civil  rule  is  ordained  by  God,  who  has  so 
constituted  society  that  men  are  compelled  to  appoint  rulers  and 
thus  create  authority.  And  those  that  exist  etc. :  a  more  definite 
statement.     Not  only  is  civil  authority  in  the  abstract  a  work  of 


sec.  41]  ROMANS   XIII.    1—7  325 

God,  but  the  existing  rulers  have  been  put  by  God  in  their  place 
of  power.     These  unproved  assertions  will  be  discussed  below. 

2 — 4.  Practical  consequence  of  the  foregoing.  Sets-himself- 
against :  cognate  to  ordained  and  ordinance.  The  authority  has 
been  set  up  by  God  :  consequently  he  who  sets  himself  against  it 
withstands  that  which  God  has  set  up.  They  who  do  this  will 
receive  judgment :  sentence  will  be  passed  upon  them,  evidently 
a  sentence  of  condemnation  :  same  words  in  Jas.  iii.  1.  For  them- 
selves :  emphatic,  as  in  ch.  ii.  5.  A  reason  for  this  judgment  is 
stated  in  v,  3,  viz.  because  the  rulers  are  on  the  side  of  right  and 
opposed  to  wrong.  A  fear :  an  object  inspiring  fear,  as  in  all 
languages:  cp.  Gen.  xxxi.  53,  1  Tim.  i.  1.  To  the  good  work: 
action  personified  as  if  capable  of  fear.  Minister:  see  under 
ch.  xii.  7.  In  his  office  of  civil  ruler,  he  is  doing  the  work  of  God. 
To  thee :  set  up  by  God  to  do  thee  good :  cp.  ch.  viii.  28.  Dost 
the  evil :  other  side  of  the  alternative  in  v.  3a.  Not  in  vain  :  the 
sword  which  he  bears  is  no  mere  ornament.  For  he  is  a 
minister  of  God :  emphatic  repetition  word  for  word.  Because 
the  ruler  is  an  officer  appointed  by  God,  as  asserted  in  v.  1,  they 
who  do  right  may  expect  from  him  praise  and  they  who  do  wrong 
have  reason  (or  fear.  A  minister- of-j ustice :  one  who  will  inflict 
due  punishment  :  cognate  to  words  in  ch.  xii.  19;  see  note.  For 
anger  :  in  contrast  to  for  good. 

5.  Practical  result  of  the  truth  just  stated.  It  is  necessary  to 
submit  not  only  for  fear  of  punishment  but  because  of  con- 
science: i.e.  in  order  to  have  an  inward  assurance  that  we  are 
doing  right :  cp.  1  Cor.  x.  25,  29,  1  Pet.  ii.  19. 

6.  Proof  that  our  conscience  binds  us  to  submission.  We 
actually  pay  tribute.  Paul  assumes,  and  all  will  admit,  that 
we  are  under  moral  obligation  to  do  so  ;  and  asserts  that  this 
admitted  obligation  involves  submission.  Tribute :  a  tax  on 
persons  or  subject  states :  same  word  in  Lk.  xx.  22,  xxiii.  2, 
1  Mace.  viii.  4,  7.  Public-minister :  different  from,  and  stronger 
than,  minister  in  v.  4,  and  denoting  a  public  and  sacred  officer  : 
e.g.  in  Ex.  xxviii.  35,  43,  etc.  for  Aaron's  ministry  at  the  altar.  Same 
word  in  Rom.  xv.  16,  27,  2  Cor.  ix.  12,  Ph.  ii.  17,  25,  30,  Heb.  i.  7, 
14,  viii.  2,  6,  ix.  21,  x.  11,  Lk.  i.  23,  Acts  xiii.  2.  Whether  they 
know  it  or  not,  civil  rulers,  in  proportion  as  they  rule  well,  are 
performing  and  continually-devoting-themselves  (same  word  in 
ch.  xii.  12)  to  a  sacred  ministration  laid  upon  them  by  God.  Paul 
argues  that  this  admitted  moral  obligation  proves  that  civil  rulers 
are  ordained  by  God. 


326  EXPOSITION   OF  [div.  v 

7.  Practical  application  of  the  foregoing.  Custom :  a  tax  on 
goods:  same  word  in  Mt.  xvii.  25,  1  Mace.  x.  31,  xi.  35.  Pear: 
the  reverence  due  to  a  ruler  :  cp.  Eph.  vi.  5,  1  Pet.  ii.  18.  Honour: 
outward  recognition  of  worth  of  any  kind  :  as  in  ch.  xii.  10, 
1  Tim.  vi.  1,  1  Pet.  ii.  17,  iii.  7.  Appreciation  of  the  dignity 
of  office  is  independent  of  our  estimate  of  the  man  who  holds 
the  office. 

A  very  close  parallel  to  vv.  1 — 7  is  found  in  1  Pet.  ii.  13 — 17. 

We  will  now  examine  the  unproved  assertions  on  which  the 
above  argument  rests,  viz.  that  the  abstract  principle  of  govern- 
ment is  from  God  and  that  the  existing  rulers  have  been  put  by 
God  in  their  place  of  power. 

Human  society  is  so  constituted  that  the  instinct  of  self- 
preservation  compels  men  to  set  up  a  form  of  government,  i.e.  to 
commit  to  some  men  power  over  the  rest.  Everyone  knows  that 
a  bad  government  is  almost  always  better  than  no  government : 
and  this  proves  that  God  wills  men  to  live  under  rule.  But  God 
has  not  prescribed  a  definite  form  of  rule :  consequently  the 
universal  principle  of  government  assumes  an  infinite  variety  of 
forms.  We  also  notice  that,  nearly  always,  opposition  to  the  men 
actually  in  power  tends  to  weaken  and  destroy  the  principle  of 
government  and  leads  towards  anarchy.  How  frequently  the 
murder  even  of  a  bad  ruler  has  been  followed  by  utter  lawlessness 
and  by  infinite  injury  to  the  nation  !  Consequently,  opposition  to 
the  individuals  in  power  is  practically  in  most  cases  opposition 
to  the  divine  principle  of  government.  Observing  this,  and 
remembering  that  nothing  takes  place  without  the  foresight  and 
permission  of  God,  we  may  say,  as  Paul  does,  that  the  existing 
rulers,  by  whatever  steps  they  mounted  the  throne,  have  been  put 
on  it  by  God.  For  God  created  the  felt  necessity  for  government 
which  was  their  real  stepping-stone  to  power  :  and  He  did  so  in 
full  view  of  the  persons  into  whose  hands,  throughout  all  ages,  the 
power  would  fall.  Cp.  Dan.  ii.  37,  38,  2  Sam.  xii.  8,  Isa.  xxxvii.  26, 
xlv.  i — 5.  We  notice  further  that  all  bad  conduct  tends  to  weaken, 
and  good  conduct  to  strengthen,  a  government.  Consequently, 
rulers  are  compelled,  for  the  maintenance  of  their  position,  to 
favour  the  good  and  oppose  the  bad.  This  necessity  must  be  from 
the  Ruler  of  the  world.  We  infer  therefore  that  God,  who  has  laid 
on  men  the  necessity  of  appointing  rulers,  has  laid  on  rulers  the 
necessity  of  rewarding  the  good  and  punishing  the  bad  ;  and 
has  done  this  in  order  to  make  rulers  instruments  to  accomplish 
His  own   purpose  of  kindness   to  the   good  and  of  punishment 


sec.  41]  ROMANS   XIII.    1—7  327 

to  the  wicked.  Thus  rulers  are,  perhaps  unconsciously,  ministers 
of  God. 

These  considerations  are  abundant  reason  for  loyal  obedience 
to  civil  authority.  Since  rulers  are  compelled  by  their  position 
to  favour  the  good  and  punish  the  bad,  resistance  to  them 
generally  proves  that  we  are  in  the  wrong  ;  and  will  be  followed 
by  the  punishment  which  they  cannot  but  inflict  on  evil-doers. 
Hence  the  motive  of  fear  should  prompt  obedience.  And,  since 
resistance  to  existing  rulers  tends  to  weaken  and  destroy  that 
principle  of  government  which  God  has  set  up  for  the  good  of  the 
race,  we  ought  to  submit  to  them  for  conscience'  sake.  That  we 
feel  ourselves  morally  bound  to  pay  taxes  imposed  without  our 
consent  or  in  opposition  to  our  judgment,  and  that  all  admit  the 
right  of  the  ruler  to  enforce  payment,  confirms  further  the  divine 
origin  of  his  authority. 

The  only  case  in  which  resistance  to  a  ruler  does  not  weaken 
the  divine  ordinance  of  government  is  that  in  which  overthrow 
of  one  government  is  quickly  followed  by  establishment  of  a 
better.  The  teaching  of  Rom.  xiii.  1 — 7  will  make  us  very  cautious 
in  joining  an  attempt  to  effect  such  change,  lest  in  overturning 
a  bad  ruler  we  overturn  all  rule.  But  where  a  government  so 
far  forgets  its  mission  as  to  be  no  longer  a  praise  to  the  good 
and  a  terror  to  the  bad,  and  where  its  subjects  are  able  to 
replace  it  by  a  better,  Paul's  words  do  not  forbid  them  to  do  so, 
even  by  force  of  arms.  By  so  doing,  they  do  not  overthrow,  but 
defend  from  desecration,  the  ordinance  of  God.  Such  rulers 
cannot  appeal  to  Paul's  teaching :  for  they  have  put  themselves 
outside  the  class  he  describes. 

A  similar  exception  occurs  sometimes  in  the  obligation  (Col.  iii.  20) 
of  children  to  obey  their  parents.  A  child  is  sometimes  bound 
to  disobey  and  even  resist  a  parent  ;  but  only  when  he  fails  to 
act  a  parent's  part.  Such  exceptions  do  not  lessen  the  universal 
obligation  to  obedience.  Nor  does  the  occasional  necessity  to  resist 
a  government  lessen  our  obligation  to  obey  in  all  ordinary  cases. 

This  section  must  have  been  written  before  the  civil  power 
began  deliberately  to  oppose  Christianity,  as  it  did  in  the  later 
years  of  Nero  and  at  intervals  afterwards.  For,  although  the 
opposition  of  the  State  to  Christianity  did  not  altogether  destroy 
the  obligation  to  obedience,  it  introduced  into  the  question 
difficulties  which  no  writer  on  the  subject  could  pass  over  in 
silence.  This  section  is  therefore  a  mark  of  the  early  date  of 
the  epistle,  and  thus  confirms  its  genuineness. 


328  EXPOSITION    OF  [div.  v 

This  reference  to  the  civil  power  may  have  been  suggested  to 
Paul  by  his  readers'  nearness  to  the  seat  of  imperial  rule.  But 
the  immense  importance  of  the  subject  sufficiently  explains  its 
mention  in  a  letter  which  deals  generally  with  the  Gospel  of 
Christ  and  the  Christian  life.  It  was  needful  to  state  clearly  that 
loyalty  to  Christ  involves  loyalty  to  social  order. 


SECTION    XLII 

LOVE    YOUR  NEIGHBOUR 

Ch.  XIII.  8— 10 

Owe  nothing  to  anyone;  except  to  love  one  another.  For  he 
who  loves  his  neighbour  has  fulfilled  law.  9 For  this,  "  Thou 
shall  not  commit  adultery,  Thou  shall  not  murder,  Thou 
shall  not  steal,  Thoic  shall  not  desire"  and  if  there  be 
any  other  commandment,  it  is  summed  up  again  in  this  word, 
"Thou  shall  love  thy  neighbour  as  thyself."  10  Love  works 
no  evil  to  his  neighbour.     Love  therefore  is  a  fulfilment  of  law. 

8.  Owe  nothing  etc. :  negative  repetition  of  "  repay  to  all 
what  ye  owe,"  in  v.  7.  Free  yourselves  from  all  debts  by  paying 
them.  Except  to  love  one  another :  a  debt  from  which  we 
can  never  release  ourselves  by  payment.  However  much  we 
have  done  for  our  neighbour,  we  are  still  bound  to  love  him. 
The  debt  due  to  the  officers  of  the  State  suggests  another  debt 
due  to  all  our  fellow-citizens  :  cp.  ch.  i.  14.  For  he  who  loves 
etc. :  reason  for  paying  our  debt  of  universal  love.  Law  :  the 
general  principle  of  "  do  this  and  live,"  which  took  historic  form 
in  the  Law  of  Moses.  Fulfilled :  filled  up  by  action  what  the 
abstract  principle  of  law  delineates  in  outline.  [The  Greek 
perfect  calls  attention  to  the  abiding  result  of  such  fulfilment  of 
law.] 

9,  10.  Proof  of  v.  &b,  concluding  with  a  restatement  of  it. 
Thou  shalt  not  desire :  as  in  ch.  vii.  7.  The  various  pre- 
cepts in  Lev.  xix.  are  summed  up  again  in  v,   18  in  this  one 


sec.  43]  ROMANS   XIII.    n— 14  329 

general  precept.  Love :  not  an  emotional  affection,  but,  like 
God's  love,  a  principle  of  active  benevolence.  It  is  therefore 
consistent  with  detestation  of  whatever  is  bad  in  our  neighbour : 
cp.  ch.  xii.  9.  Love  works :  the  principle  personified,  as  in 
1  Cor.  xiii.  •  It  moves  us  to  beneficent  activity,  and  thus  keeps 
us  from  doing  harm.  But  this  is  the  purpose  of  the  above 
commands.  Therefore  love  is  a  fulfilment  of  law.  It  fills-up 
in  action  the  outline  of  conduct  sketched  by  the  principle  of  law. 
Same  word  as  fulness  in  chs.  xi.  12,  25,  xv.  29. 

Verse  9  is  in  very  close  agreement  with  Mt.  xxii.  39,  40, 
Mk.  xii.  31  ;  and  confirms  these  Gospels  as  correct  embodiments 
of  the  actual  teaching  of  Christ.  See  under  Gal.  v.  14 :  cp. 
1  Tim.  i.  5. 

These  verses  imply  that,  even  to  believers,  the  Law  is  still 
valid  as  an  abiding  rule  of  conduct  :  cp.  ch.  viii.  4.  But,  since 
this  great  commandment  is  altogether  beyond  our  power  to  obey, 
it  is  virtually  a  promise  that  God  will  Himself  breathe  into  us 
the  love  He  requires  :  a  promise  fulfilled  in  those  who  believe 
it.  Consequently  this  commandment,  which  at  once  secures  the 
homage  of  our  moral  sense,  is  to  us  no  longer  law  but  a  part 
of  the  Gospel.  It  has  been  buried  in  the  grave  of  Christ,  and 
with  Him  has  risen  into  new  life. 


SECTION  XLIII 

PUT  OFF  THE    WORKS  OF  DARKNESS 

Ch.  XIII.  11— 14 

And  this,  knowing  the  season,  that  the  hour  has  come  for  you 
at  once  to  arise  from  sleep.  For  now  is  salvation  nearer  to  us 
than  when  we  believed.  12  The  night  has  advanced;  and  the 
day  is  come  7iear.  Let  us  put  off  then  the  works  of  the  darkness, 
and  let  us  put  o?i  the  weapons  of  the  light.  B  As  i?i  the  day,  let 
us  walk  becomingly ;  not  with  revelling  and  drimkenness,  not 
with  debauchery  and  wa?itonness,   not  with  strife  and  emulation  j 


330  EXPOSITION   OF  [div.  v 

14  but  put  on   the  Lord  Jesus  Christ,  and  for  the  flesh  take  no 
forethought,  to  gratify  desires. 

11,18a.  And  do  this,  viz.  "love  your  neighbour."  Season:  as 
ch.  iii.  26,  etc.  :  it  is  defined  by  the  hour  to  arise  from  sleep. 
Cp.  Eph.  v.  14,  1  Th.  v.  6.  For  now  etc.:  reason  for  rising  from 
sleep,  viz.  because  the  time  already  elapsed  since  we  put  faith  in 
Christ  has  brought  us  so  much  nearer  to  the  day  of  complete 
deliverance.  Salvation:  final  deliverance  from  the  conflict  of 
life;  as  in  chs.  v.  10,  x.  10.  Believed:  the  mental  act  by  which 
we  received  as  true  the  testimony  of  Jesus,  as  in  1  Cor.  iii.  5,  Acts 
iv.  4  etc.  ;  as  distinguished  from  the  abiding  state  of  those  who 
"believe,"  e.g.  Rom.  i.  16,  iii.  22.  The  night:  the  present  obscurity, 
in  contrast  to  the  eternal  day.  These  words  emphasise  the  fore- 
going metaphor. 

12b.  Practical  application  of  the  metaphor.  Put-off :  as  night- 
clothes  are  laid  aside  in  the  morning  :  same  word  in  Acts  vii.  58, 
Eph.  iv.  22,  25,  Col.  iii.  8,  Heb.  xii.  1,  Jas.  i.  21,  1  Pet.  ii.  1.  The 
works  of  the  darkness :  our  past  acts,  in  harmony  with  the  dark- 
ness in  which  we  walked,  not  knowing  where  we  were  going  or 
what  we  were  doing  :  a  list  given  below.  Put-on :  constantly  used 
of  clothes  and  weapons,  e.g.  Mt.  vi.  25,  1  Cor.  xv.  53,  54,  Gal.  iii.  27, 
Eph.  iv.  24,  vi.  11,  14,  Col.  iii.  10,  12,  1  Th.  v.  8.  Weapons  of  the 
light:  cp.  ch.  vi.  13,  2  Cor.  vi.  7.  Since  the  night  is  almost  over 
and  the  day  is  dawning,  Paul  bids  us  wake  up  from  sleep  and 
throw  aside  the  sinful  acts  which  belong  to  the  darkness  now 
passing  away :  and,  since  the  dawning  light  can  overspread  the 
land  only  by  conflict  and  victory,  in  which  we  are  called  to  share, 
he  bids  us  gird  on  our  sword  as  soldiers  of  the  light. 

13, 14.  Expansion,  positive  and  negative,  of  the  foregoing  exhorta- 
tion. As  in  day :  in  the  light  of  the  dawning  day,  which  even 
before  the  sun  has  risen  is  sufficient  to  guide  our  steps.  It  keeps 
up  the  metaphor  of  v..  12.  Becomingly:  with  good  appearance 
suitable  to  the  daylight  in  which  we  walk.  Same  word  in  1  Th. 
iv.  1 2,  1  Cor.  xiv.  40.  Revelling  etc. :  sins  belonging  specially  to 
the  night.  They  are  the  works  of  the  darkness  in  v.  12.  But 
put  on  etc. :  parallel  to  put  on  the  weapons  of  the  light.  Put  on 
the  Lord  Jesus  Christ :  as  men  put  on  clothing,  which,  though 
distinct  from  them,  yet  when  put  on  becomes  almost  a  part  of 
them.  Paul  bids  us  enter  into  union  with  Christ  so  close  that  He 
will  become  the  close  environment  in  which  we  live  and  move. 
Same  phrase  in  Gal.  iii.  27  :  cp.  Eph.  iv.  24,  Col.  iii.  10,  a  somewhat 


sec.  44]  ROMANS   XIV.    1— 12  331 

different  conception.  Since  union  with  Christ  enables  us  to  do 
God's  work  even  in  face  of  enemies,  to  put  on  Christ  is  {v.  12)  to 
put  on  the  weapons  of  the  light :  cp.  1  Pet.  iv.  1.  No  forethought: 
as  in  ch.  xii.  17.  The  flesh  :  the  material  and  constitution  common 
to  all  human  bodies  and  characterized  by  various  desires  :  cp. 
ch.  vi.  12,  Gal.  v.  16,  24.  The  prohibition  to  take  forethought  for 
the  flesh  is  limited  to  one  improper  aim  of  such  forethought,  viz.  to 
gratify  its  desires. 

The  metaphor  of  v.  12  deserves  careful  study.  The  present  life 
is  compared  to  a  night  spent  in  rioting  and  sleep.  The  coming  of 
Christ  will  bring  the  eternal  day.  Already  it  is  dawning  ;  and  in 
the  light  of  that  day-dawn  His  servants  walk.  The  light  is  in 
conflict  with  darkness  ;  and  it  is  our  privilege  to  join  in  the  battle 
and  hasten  the  victory.  Paul  announces  that  morning  has  come  ; 
that  the  time  for  revelry  has  gone.  He  bids  the  sleepers  to  awake, 
to  cast  aside  the  character  in  which  they  have  wrapped  themselves 
and  lain  so  long,  unconscious  of  the  realities  of  the  coming  day, 
and  to  grasp  their  sword  to  do  battle  for  the  light.  He  bids  them 
put  on,  as  their  complete  defence  and  their  resistless  weapon,  the 
character  and  living  presence  of  their  anointed  Master,  Jesus  ;  and 
urges  them,  since  the  night  is  past,  to  think  no  more  of  indulgence 
or  revelry. 

On  the  spiritual  significance  of  light  and  darkness,  compare  care- 
fully 1  Th.  v.  1— 11,  Eph.  v.  7—16. 


SECTION  XLIV 

DO  NOT  JUDGE   THY  BROTHER 

Ch.  XIV.  1— 12 

Him  that  is  weak  in  faith,  receive ;  so  as  not  to  pass  judgment 
on  reasonings.  2  One  man  has  faith  to  eat  all  things ;  but  the 
weak  one  eats  herbs.  3  He  that  eats,  let  him  not  despise  him  that 
eats  not;  and  he  that  cats  not,  let  him  not  judge  him  that  eats: 
for  God  has  j-eceived  him.  4  Who  art  thou  that  judgest  another 
marts  domestic  servant?    to  his   own  lord,  he  stands  or  falls. 


332  EXPOSITION   OF  [div.  v 

And  he  shall  be  made  to  stand :  for  the  Lord  is  able  to  make 
him  stand.  h  For  one  man  esteems  day  above  day :  but  another 
esteems  every  day.  Let  each  one,  i?i  his  own  mind,  be  fully 
assured.  6  He  who  regards  the  day,  regards  it  for  the  Lord. 
And  he  that  eats,  eats  for  the  Lord:  for  he  gives  thanks  to  God. 
Also  he  that  eats  not,  for  the  Lord  he  eats  not ;  and  gives  thanks 
to  God.  7 For  not  one  of  us  lives  for  himself;  and  ?iot  o?ie  of 
us  dies  for  himself.  8  For  both  if  we  live,  we  live  for  the  Lord; 
and  if  we  die,  we  die  for  the  Lord.  If  then  we  live,  and  if  we 
die,  we  are  the  Lord's.  9  For  to  this  end  Christ  died  and  lived 
again,  that  both  of  dead  and  living  He  may  be  lord.  10And  thou, 
why  dost  thou  judge  thy  brother  ?  Or  also  thou,  why  dost  thou 
despise  thy  brother?  For  we  shall  all  stand  before  the  judgment- 
seat  of  God.  n  For  it  is  written,  "I  live"  says  the  Lord:  "to 
Me  shall  bow  every  knee,  and  every  tongue  shall  make 
ack?iowledgment  to  God."  "  Therefore  each  of  us,  concerni?ig 
himself,  will  give  account  to  God. 

1.  A  new  topic,  viz.  our  duty  to  certain  of  our  fellow-Christians. 
The  repetition  of  this  exhortation  in  ch.  xv.  7,  marks  the  completion 
of  the  discussion.  Weak  in  faith :  one  whose  grasp  of  the 
teaching  of  Jesus  is  not  so  full  and  firm  as  to  break  down  the 
barriers  erected  by  training  and  circumstances  :  contrast  ch.  iv.  19. 
Cp.  1  Cor.  viii.  7 — 12.  Receive  :  as  a  brother  in  Christ  :  same  word 
in  v.  3,  Phlm.  17,  Acts  xviii.  26,  xxviii.  2  ;  xvii.  5.  So  as  not  etc.: 
in  order  to  avoid  pronouncing  judgment  on  matters  open  to  dis- 
cussion, i.e.  on  conflicting  reasonings.  To  reject  a  man  because 
he  cannot  grasp  the  Gospel  in  its  fulness,  is  to  pronounce  judgment 
on  the  thoughts  and  doubts  of  his  heart.  This  we  have  no  right  to 
do  ;  and  therefore  are  bound  to  receive  him. 

2.  Statement  of  the  special  case  which  called  forth  the  above 
general  exhortation.  Has  faith  etc. :  he  so  fully  believes  the 
words  of  Christ,  e.g.  Mk.  vii.  15,  that  he  can  eat  anything  without 
fear  of  defilement.  Herbs,  or  vegetables  :  i.e.  as  his  only  food  : 
practical  result  of  the  weakness  of  his  faith.  This  abstinence  from 
all  meat  and  (v.  21)  from  wine  is  not  explained  by  the  Mosaic 
distinction  of  clean  and  unclean  animals.  But  all  is  explained  if 
we  suppose  that  Paul  refers  to  the  matter  discussed  in  1  Cor.  viii., 
where  see  my  notes.  The  weak  brother  looks  upon  everything 
offered  to  an  idol  as  forbidden  and  polluting.     This  is  implied  in 


sec.  44]  ROMANS   XIV.   1— 12  333 

Dt.  vii.  25,  26  ;  and  is  confirmed  by  Acts  xv.  29.  So  careful  is  he 
to  avoid  eating  in  pagan  cities  such  as  Rome  or  Corinth  that  which, 
unknown  to  him,  has  been  consecrated  to  a  false  god,  that,  like 
Daniel,  he  abstains  from  all  meat  and  all  wine.  And  he  believes 
that  those  men  sin  who  eat  all  kinds  of  meat  without  asking 
(1  Cor.  x.  27)  where  it  came  from.  But  he  has  not  grasped  the 
teaching  of  Christ  in  Mk.  vii.  18  :  "  nothing  that  enters  into  a  man 
can  defile  him."  Else  he  would  know  (Tit.  i.  15)  that  "to  the 
clean  all  things  are  clean."  We  are  not  surprised  that  the  man  of 
strong  faith,  who  knows  that  an  idol  is  but  an  empty  name,  is  in 
danger  of  looking  with  contempt  (cp.  w.  3,  10)  on  this  needlessly 
scrupulous  brother.  Notice  that  Paul  leaves  the  right  or  wrong  of 
the  matter  an  open  question,  but  counsels  concession  in  practice. 
Neither  of  these  could  he  do  if  the  continued  obligation  of  the 
Mosaic  distinction  of  meats  were  in  question  :  contrast  Gal.  ii.  5, 
v.  1 — 12.  But,  if  he  refers  to  idol  sacrifices,  his  teaching  here 
accords  with  1  Cor.  viii.— x.  And  the  prohibition  to  touch  that 
which  belongs  to  an  idol,  though  temporary,  rested  on  deeper 
grounds  than  did  the  Mosaic  regulations  about  food.  This  ex- 
planation is  confirmed  by  the  contrast  of  Jews  and  Gentiles  in 
ch.  xv.  8,  9  ;  and  by  the  discussion  of  the  same  matter  at  Corinth, 
where  Paul  probably  wrote  this  epistle.  The  absence  of  any 
specific  mention  of  idol  sacrifices  is  a  very  uncertain  ground  of 
objection  to  this  view :  for  Paul's  readers  knew  to  what  he 
referred.  The  express  mention  of  the  matter  in  1  Cor.  viii.  1 
arose  probably  (cp.  1  Cor.  vii.  1)  from  its  having  been  a  matter 
of  special  inquiry. 

Za.  An  exhortation  for  each  of  the  above  classes.  Despise  : 
because  he  cannot  fully  grasp  the  teaching  of  Christ.  This  passing 
exhortation,  repeated  in  v.  10,  will  be  supported  by  strong  argu- 
ments in  vv.  13 — 23.  Let  him  not  judge:  appeal  to  the  weak 
in  faith. 

3<£,  L  First  argument  against  judging.  God  has  received 
him :  into  His  favour  and  service  :  same  word  and  argument  in 
ch.  xv.  7.  Paul  assumes,  as  we  ought  to  do  unless  we  have  proof 
to  the  contrary,  that  all  church-members  are  true  servants  of 
Christ  ;  and  therefore  assumes  that  God  has  accepted  this  man 
against  whom  the  only  objection  is  that  he  eats  meat.  A  solemn 
consideration  for  all  who  condemn  their  fellow-Christians.  It  may 
be  that  God  has  accepted  them.  Who  art  thou  etc.  ?  a  personal 
appeal  supporting  the  foregoing  argument.  Domestic-servant : 
same  word  in  Acts  x.  7,  Lk.  xvi.  13,  1  Pet.  ii.  18.     We  serve  Christ 


334  EXPOSITION   OF  [div.  v 

under  His  own  eye,  as  members  of  His  household.  Lord :  see 
under  ch.  i.  4.  His  own  lord:  developing  an  idea  in  another- 
man's  servant.  He-will-be-made-to-stand :  although  he  eats 
meat.  The  Lord:  Christ,  as  almost  always  in  N.T.,  except  (cp.  ^.11) 
in  quotations  from  O.T.  :  cp.  1  Cor.  viii.  6,  Eph.  iv.  5.  The  proof 
that  this  man  will  be  made  to  stand  is  that  his  continuance  in  the 
Christian  ranks  is  wrought  by  the  power,  and  therefore  depends  on 
the  will,  of  Christ.  This  being  so,  He  only  has  a  right  to  pronounce 
judgment  on  him. 

5.  It  is  uncertain  whether  the  word  for  is  genuine,  i.e.  whether 
this  verse  is  given  as  a  reason  for  the  foregoing  or  merely  added 
without  note  of  connection.  The  external  evidence  is  almost 
equally  divided.  But  the  insertion  of  the  word  for  gives,  as  I 
understand  the  argument,  the  true  connection  of  the  verses,  a 
connection  however  not  evident  at  first  sight,  and  therefore  easily 
overlooked  by  a  copyist.  This  easy  explanation  of  the  omission 
favours  the  genuineness  of  the  word ;  and  seems  to  me  to  outweigh  a 
slight  preponderance  possibly  of  the  external  evidence.  The  editors 
are  divided.  Tischendorf  inserts  the  word/^r,  as  do  Lachmann 
and  Westcott,  who  however  put  it  in  brackets  and  thus  mark  it 
as  doubtful.  Tregelles  and  R.V.  omit  it  without  note.  The  latter 
ought  at  least  to  have  given  it  a  place  in  their  margin. 

Esteems:  same  word  us  judge  in  vy.  3,  4,  10,  13.  Day  above 
day:  he  judges  one  day  to  be  above  another.  The  other  man 
pronounces  a  like  sentence  on  every  day.  To  which  of  the  two 
classes  in  v.  2,  these  two  classes  belong,  Paul  does  not  say.  The 
order  of  clauses  decides  nothing  :  for  it  varies  in  vv.  3  and  10,  as 
in  ch.  x.  9  and  10,  Moreover,  Gal.  iv.  10,  Col.  ii.  16  suggest 
irresistibly  that  Paul  did  not  set  day  above  day.  We  cannot 
suppose  that  he  set  one  day  above  the  others  in  opposition  to 
some  who  gave  undue  sanctity  to  every  day  of  the  week :  and  of 
any  such  we  have  in  the  N.T.  no  hint.  To  count  every  moment 
absolutely  devoted  to  God,  and  therefore  holy  in  the  highest  sense, 
is  the  very  essence  of  the  new  life  in  Christ  and  is  clearly  taught 
in  v.  8.  Undoubtedly  the  man  to  whom  all  days  were  sacred 
would  look  upon  all  food  as  clean.  We  shall  see  that  this  view 
gives  to  Paul's  argument  the  force  of  a  personal  appeal.  Its 
bearing  on  the  divine  institution  of  the  Lord's  Day,  I  have  dis- 
cussed in  a  special  note  under  Gal.  iv.  11. 

Let  each  etc.:  let  him  form  an  opinion  of  his  own,  so  that  his 
action  may  spring  from  his  own  conviction,  not  from  that  of  others. 
To  do  something  merely  because  others  think  it  right,  is  always 


sec.  44]  ROMANS   XIV.    i  — 12  335 

humiliating  and  demoralising.     Notice  that  Paul  leaves  the  matter 
of  days  an  open  question. 

6.  A  comment  on  the  observance  of  the  sacred  day,  to  which  is 
joined  a  similar  comment  on  the  action  both  of  him  that  eats  and 
of  him  that  eats  not.  Regards  :  same  word  as  ?nind  in  chs.  viii.  5, 
xii.  3,  16.  He  makes  the  day  which  he  judges  (v.  5)  to  be  above 
other  days  a  special  object  of  thought.  But  he  does  this  for  the 
Lord,  i.e.  in  order  to  please  his  Master,  Christ.  The  words  which 
follow  in  the  A.V.  are  certainly  spurious,  and  mar  the  argument. 
They  give  undue  importance  to  the  matter  of  days  ;  which  is 
introduced  here  only  to  support  the  argument  about  eating  meat. 
And  he  that  eats,  like  the  man  who  regards  the  day,  eats  for  the 
Lord :  he  believes  that  his  Master  has  given  him  this  food,  and  is 
pleased  to  see  him  eat  and  enjoy  it.  For  he  gives  thanks  :  proof 
of  this.  To  God  :  the  Giver  of  all  good.  No  man  thanks  God  for 
that  which  he  believes  that  God  has  forbidden.  Therefore  this 
man's  thanks  proves  that  he  believes  his  eating  to  be  pleasing 
to  God.  And  he  that  eats  not  etc. :  the  weak  and  strong  put 
side  by  side  as  alike  loyal  to  the  great  Master ;  their  loyalty  being 
in  each  case  attested  by  their  thanks  to  God.  One  man  eats 
meat  and  thanks  God  for  it  :  the  other  abstains  in  order,  as  he 
thinks,  to  please  Christ  ;  and  eats  his  plainer  food  with  equal 
gratitude. 

The  argument  is  this.  Evidently  the  man  who  pays  special 
honour  to  one  day  does  so  in  order  to  please  Christ :  his  mode  of 
spending  the  sacred  day  proves  this.  He  therefore  claims  our 
respect  for  his  loyalty  to  Christ,  even  if  we  differ  from  him  about 
the  right  way  of  showing  it.  His  loyalty  forbids  us  to  doubt  that  his 
Master  will  support  His  faithful,  though  perhaps  mistaken,  servant. 
Just  so,  the  man  who  eats  all  kinds  of  meat  and  thanks  God  for  it 
may  claim  that  his  thanks  prove  that  he  believes  that  by  eating  he 
is  pleasing  God.  This  argument  would  have  the  more  weight  with 
the  men  of  weak  faith  because  it  describes,  in  reference  to  another 
matter,  their  own  conduct  and  motive. 

If  this  exposition  be  correct,  the  matter  of  sacred  days  is  intro- 
duced merely  to  illustrate  and  enforce  what  Paul  has  to  say  about 
abstinence  from  meat,  the  matter  he  has  now  in  hand.  He  merely 
asks  the  man  who  eats  no  meat  to  credit  the  man  who  eats  it  with 
a  motive  as  good  as  that  which  prompts  some  to  keep  a  sacred  day. 
7,  8.  A  broader  statement  supporting  the  chief  point  of  v.  6. 
Not  only  does  the  man  before  us  eat  for  the  Lord,  but  not  one  of 
us  lives  or  dies  for  himself,  i.e.  to  please  himself.    We  both  eat 


336  EXPOSITION   OF  [div.  v 

and  drink  and  use  all  the  powers  which  life  gives  us  to  work  out 
Christ's  purposes  :  and,  when  we  die,  we  pass  into  another  world, 
in  order,  in  a  nobler  sphere,  to  continue  the  same  work.  Similar 
teaching  in  ch.  vi.  1 1,  2  Cor.  v.  15.  We  are  the  Lord's  :  cp.  1  Cor. 
hi.  23  :  inference  from  the  foregoing.  If  the  purpose  of  our  life 
and  death  be  to  do  Christ's  work,  then  we  belong  to  Him  and 
are  His  servants.  And,  if  so,  none  but  our  Master  has  a  right  to 
judge  us. 

9.  Confirmation  of  the  foregoing  description  of  the  aim  of  our 
life  and  death,  from  the  purpose  of  the  death  and  resurrection  of 
Christ.  We  were  created  (Col.  i.  16)  for  Christ,  in  order  that  we 
may  find  in  His  service  our  highest  joy  :  but  sin  separated  us  from 
Him.  To  make  it  just  (Rom.  iii.  26)  to  pardon  our  sin  and  to 
reinstate  us  in  the  position  for  which  we  were  created,  God  gave 
Christ  to  die  ;  and  (ch.  iv.  25)  raised  Him  from  the  dead  in  order 
that  His  resurrection  might  be  the  sure  ground  of  justifying  faith  : 
to  this  end  Christ  died  and  lived  again.  Dead  and  living :  cp. 
Lk.  xx.  38.  Notice  the  solemnity  of  our  position  as  servants  of 
Christ.  By  judging  our  brethren,  we  usurp  the  place  of  Him  who 
died  and  rose  from  the  dead  in  order  that  they  may  be  His 
servants  and  He  their  Master. 

10.  An  appeal  to  both  parties,  to  him  who  judges  and  to  him 
who  despises.  Notice  the  emphatic  repetition  of  thy  brother, 
one  who  claims  a  brother's  affection.  For  we  all  etc.  :  Paul's 
answer  to  his  own  questions.  We  all :  including  Paul  and  those 
who  judge  and  those  who  despise  their  brethren.  Judgment-seat: 
same  word  in  2  Cor.  v.  10,  Acts  xxv.  6,  10,  17.  Of  GrOd:  "who 
(Rom.  ii.  16)  will  judge  the  secrets  of  men  through  Jesus  Christ  :  " 
cp.  ch.  iii.  6.  That  we  shall  ourselves  stand  before  the  bar  of  God, 
warns  us  neither  to  judge  nor  despise  others. 

11.  Proof  of  the  foregoing,  from  Isa.  xlv.  23.  Every  knee  .  .  . 
every  tongue :  visible  and  audible  homage  :  a  close  parallel  in 
Ph.  ii.  11.  Make-acknowledgment:  either  (Mt.  iii.  6,  etc.)  of 
sins  against  God  ;  or  (Rom.  xv.  9)  of  the  greatness  and  goodness 
of  God.  The  latter  use  is  so  frequent  in  the  O.T.  (e.g.  Pss.  cv.  1, 
cvi.  1,  cvii.  1,  lxx.)  that  we  must  accept  it  here.  These  great 
words  describe  evidently  a  voluntary  and  universal  submission. 
This,  we  have  no  reason  to  expect  until  the  final  consummation 
described  in  1  Cor.  xv.  28.  But  Paul  quotes  words  from  God 
asserting  solemnly,  through  the  lips  of  a  prophet,  that  a  time  will 
come  when  universal  homage  will  be  paid  to  Him. 

This  quotation,  which  looks  forward  to  a  world  in  which  all  shall 


sec.  45]  ROMANS   XIV.    13-23  337 

bow  to  God,  must  be  read  in  connection  with  Paul's  solemn  words 
in  Ph.  iii.  19  :  "many  walk  .  .  .  enemies  of  the  cross  of  Christ, 
whose  end  is  destruction."  The  complete  solution  of  this  paradox 
lies  hidden  in  the  purpose  of  God.  It  does  not  imply  that  all  who 
now  live  will  ultimately  bow  to  Christ. 

12.  Inference  from  the  quotation.  Each  of  us  about  himself: 
a  solitary  responsibility.  Account:  same  word  and  sense  in 
Mt.  xii.  36,  1  Pet.  iv.  5,  Ph.  iv.  15,  17.  God's  solemn  announce- 
ment that  a  time  will  come  when  universal  homage  will  be  paid  to 
Him  implies  clearly  that  He  claims  this  homage  :  and,  if  so,  He 
will  require  an  account  from  everyone  who  resists  this  claim.  If 
we  walk  in  the  light  of  that  day,  we  shall  see  our  own  littleness  and 
be  thus  saved  from  contempt  of  our  brethren  ;  we  shall  feel  our 
responsibility  and  thus  be  kept  back  from  judging  them. 

In  §  44,  Paul  speaks  chiefly  to  the  men  who  condemn  others  for 
eating  all  kinds  of  meat.  He  tells  us  incidentally  that  these  scruples 
arise  from  weakness  of  faith.  But,  instead  of  dismissing  the  matter 
by  apostolic  authority,  he  discusses  it  from  the  weak  brother's  own 
standpoint.  He  thus  sets  us  an  example  of  not  despising  out 
brethren  ;  and  gives  us  principles  valid  for  various  matters  in 
actual  life  in  which  we  have  no  express  command  to  guide  us.  He 
says,  Beware  lest  you  condemn  a  man  for  that  which  Christ  accepts 
as  a  mark,  though  perhaps  a  mistaken  one,  of  loyalty  to  Himself  ; 
and  remember  how  soon  you  will  render  an  account  of  your  service. 

Paul  refers  here  to  conduct  not  inconsistent  with  loyalty  to 
Christ,  and  therefore  not  absolutely  sinful.  In  other  cases,  e.g. 
ch.  xvi.  17,  1  Cor.  v.  3,  he  himself  condemns  the  guilty  person,  and 
requires  the    Church  to   punish,   and   the  members  to  withdraw 


SECTION  XLV 

BE  CAREFUL  NOT  TO  INJURE    THY  BROTHER 

Ch.  XIV.  13—23 

Let  us  not  then  any  longer  judge  one  another :  but  judge  this 
rather,  not  to  set  a  stumbling-block  for  thy  brother,  or  a  snare. 
11  /  know  and  am  persuaded  in  the  Lord  Jesus  that  nothing  is 

22 


338  EXPOSITION   OF  [div.  v 

common  of  itself ;  except  that,  to  him  who  reckons  anything  to 
be  common,  to  that  man  it  is  common.  13  For,  if  because  of  food 
thy  brother  is  made  sorrowful,  no  longer  dost  thou  walk  according 
to  love.  Do  not,  by  thy  food,  destroy  him  on  whose  behalf  Christ 
died.  16  Let  not  then  your  good  thing  be  evil  spoken  of  u  For 
the  Kingdom  of  God  is  ?iot  eating  a?id  drinking,  but  righteousness 
and  peace  and  joy  in  the  Holy  Spirit.  18  For  he  who  in  this 
serves  Christ  is  well-pleasing  to  God  and  approved  by  men.  19  Let 
lis  therefore  pursue  the  things  of  peace  and  the  things  of  mutual 
ediftcatio?i.  "  Do  not  because  of  food  pull  down  the  work  of 
God.  All  things  are  clean :  but  it  is  evil  to  the  man  who  eats 
with  stumbling.  2l  It  is  good  ?iot  to  eat  meat,  nor  drink  wine, 
nor  anything  in  which  thy  brother  stumbles.  22  What  faith  thou 
hast,  have  with  thyself  before  God.  Happy  is  he  that  judges  not 
himself  in  that  which  he  approves.  23  But  he  that  doubts,  if  he 
eats,  stands  condemned :  because  it  is  7iot  from  faith.  And  all 
that  is  not  from  faith  is  sin. 

13.  A  practical  exhortation  summing  up  Paul's  teaching  to  the 
more  scrupulous  brethren,  followed  by  another  to  the  stronger 
brethren  supporting  the  exhortation  already  given  to  them  in 
vv.  i,  3,  io.  Paul  thus  returns  to  the  first  matter  of  this  chapter. 
Judge  this :  make  no  decision  about  your  brother's  character,  but 
make  this  decision  about  your  own  future  conduct :  same  word  in 
v.  5,  i  Cor.  ii.  2,  2  Cor.  ii.  i.  Stumbling-block :  against  which 
one  may  strike  his  foot :  ch.  ix.  33,  Lev.  xix.  14.  Set  a  snare : 
same  words  in  Judith  v.  1  :  see  under  ch.  xi.  9.  Resolve  to  do 
nothing  by  which  your  brother  may  be  hindered  or  thrown  down, 
or  entrapped  by  the  enemy. 

14.  Am-persuaded :  as  in  chs.  viii.  38,  xv.  14.  In  the  Lord: 
cp.  ch.  ix.  1.  Paul's  assurance  comes  from  his  inward  union  with 
Christ.  Formerly,  he  was  of  another  opinion.  Common  :  opposite 
to  clean:  cp.  v.  20,  Acts  x.  14,  15,  28.  It  denotes  something 
forbidden  to  the  sacred  people.  Of  itself:  limitation  to  the  asser- 
tion that  nothing  is  common.  It  is  further  expounded  in  the  words 
following,  except  etc.  In  spite  of  the  above  universal  truth,  if  any- 
one eats  what  he  believes  to  be  defiling,  he  is  defiled  by  it :  for  he 
has  done  what  he  believes  to  be  wrong  :  cp.  1  Cor.  viii.  7. 

Paul  here  asserts  plainly  the  absolute  abrogation  of  the  cere- 
monial law,  of  which  distinction  of  food  was  a  conspicuous  feature 


sec.  45]  ROMANS   XIV.    13—23  339 

and  which  forbad  to  touch  things  oftered  to  idols  :  Lev.  xi.,  Dt.  vii. 
25,  26.     He  thus  re-echoes  Mk.  vii.  1 — 23,  Acts  x.  15. 

15.  For,  if  etc.:  reason  for  the  above  exception,  viz.  because 
disregard  of  our  brother's  liability  to  be  defiled  by  that  which  is  in 
itself  clean  is  inconsistent  with  love,  which  is  the  essence  of  the 
new  life  in  Christ.  Because  of  food :  the  meat  eaten  by  the  man 
of  strong  faith.  Sorrowful:  through  spiritual  injury.  It  is  the 
forerunner  of  destruction.  Walk :  life  looked  upon  as  movement 
forward,  as  in  ch.  vi.  4.  According  to  love :  love  to  our  brethren 
guiding  our  steps.  This  guiding  principle  is  rejected  by  those  who, 
rather  than  give  up  a  certain  kind  of  food,  i.e.  meat  oftered  to  idols, 
so  act  as  to  injure  their  brethren. 

Do  not  etc. :  a  direct  exhortation,  based  on  the  foregoing.  By 
thy  food :  emphatic  repetition  :  a  contemptuous  description  of  the 
price  of  our  brother's  destruction.  Destroy :  the  ultimate  result 
of  making  him  sorrowful  by  causing  him  spiritual  injury.  All  such 
injury  tends  to,  and  may  end  in,  final  ruin.  See  note  on  p.  87. 
Paul  charges  the  man  who  eats  without  taking  into  account  the 
possible  injurious  effect  of  his  eating,  with  spiritual  murder  of  the 
man  of  weak  faith.  That  spiritual  injury  may  lead  to  destruc- 
tion, is  a  very  strong  reason  for  avoiding  whatever  may  cause 
injury.  On  whose  behalf  Christ  died:  an  absolute  contrast  to 
him  who,  rather  than  refrain  from  certain  kinds  of  meat,  so  acts  as 
to  ruin  a  brother  in  Christ. 

This  verse  implies  clearly  the  possibility  of  the  ultimate  ruin  of 
those  for  whom  Christ  died,  of  those  who  are  now,  as  Paul  assumes 
throughout,  servants  of  Christ.  If  we  were  sure  that  God  would 
not  permit  the  injury  occasioned  by  our  conduct  to  go  to  the  length 
of  final  ruin,  we  could  not  be  kept  back  from  it  by  fear  of  destroying 
him  for  whom  Christ  died.  See  note  on  Final  Perseverance 
on  p.  304. 

16—19.  Great  general  principles  bearing  on  the  case  before  us. 
Your  good  thing :  citizenship  in  the  Kingdom  of  God,  including 
the  strong  man's  faith.  It  is  therefore  fuller  than  "  my  liberty  "  in 
1  Cor.  x.  29.  Evil-spoken-of :  literally  blasphemed,  as  in  chs.  ii.  24, 
iii.  8.  Another  reason  for  the  above  exhortation.  If  you  cling,  even 
at  the  risk  of  injury  to  your  brother,  to  your  undoubted  right  to  eat 
what  you  like,  you  will  lead  the  heathen  to  speak  evil  of  that  religion 
which  is  the  common  good  of  weak  and  strong.  They  will  think 
that  what  you  value  most  in  the  Gospel  is  that  it  breaks  down  the 
restrictions  of  Judaism  and  allows  men  to  eat  anything. 

17.   Further  exposition  of  your  good  thing.    The  Kingdom  of 


34o  EXPOSITION   OF  [div.  v 

God :  the  eternal  kingdom  to  be  set  up  at  the  return  of  Christ,  of 
which  we  are  already  citizens :  so  I  Cor.  iv.  20,  vi.  9,  10,  xv.  50, 
Gal.  v.  21,  Eph.  v.  5,  Col.  i.  13,  iv.  11,  1  Th.  ii.  12,  2  Th.  i.  5, 
2  Tim.  iv.  1,  18.  It  is  a  link  connecting  the  teaching  of  Paul  with 
the  Gospels.  Righteousness :  doing  what  God  approves,  as  in 
ch.  vi.  16,  20.  Peace:  harmony  with  our  brethren.  Joy  ill  the 
Holy  Spirit :  a  joy  wrought  by  the  Spirit  in  those  to  whom  He  is 
the  element  of  life  and  thought,  by  revealing,  through  the  Gospel 
of  the  cross  of  Christ,  God's  love  towards  them  and  His  purposes 
of  mercy  for  them :  cp.  ch.  v.  2,  1 1,  1  Th.  i.  6.  It  is  contrasted  with 
the  pleasure  of  eating  and  drinking  as  a  distinctive  mark  of  the 
Kingdom  of  God. 

18.  Another  general  principle  supporting  that  in  v.  1 7.  In  this  : 
righteousness,  peace,  and  joy,  as  inseparable  elements  of  the  one 
Christian  character:  cp.  Gal.  v.  22.  Serves  Christ:  the  essence  of 
the  new  life  :  z>v.  4,  6—9.  They  who  obey  Christ  by  doing  right, 
keeping  peace  with  others,  and  rejoicing  in  the  Holy  Spirit  are 
well -pleasing  to  God,  and  therefore  citizens  of  His  Kingdom. 
If  so,  we  can  waive  our  right  to  eat  and  drink  what  we  like 
without  losing  the  full  privilege  of  citizens.  Approved:  a  good 
appearance  after  trial :  cognate  words  in  chs.  i.  28,  ii.  18,  xii.  2  ; 
v.  4.  Approved  by  men :  in  contrast  to  ei'il-spoken-of.  If  you 
do  right,  you  will  have  the  intelligent  respect  of  the  heathen 
around :  but  if  you  claim  to  the  full  your  right  in  the  matter  of 
food,  without  considering  the  effect  on  your  weaker  brethren, 
you  will  bring  an  evil  report  on  that  religion  which  is  your 
chief  good. 

19.  Practical  inference  from  w.  17,  18.  The  things  of  peace  :  all 
that  tends  to  harmony.  Pursue :  as  in  ch.  xii.  13  :  cp.  Heb.  xii.  14, 
1  Cor.  xiv.  1.  Edification:  literally  building-up:  so  ch.  xv.  2, 
1  Cor.  xiv.  3,  5,  12,  26,  Eph.  iv.  12, 16, 29.  This  common  metaphor 
represents  the  Church  and  the  spiritual  life  as  a  building  in  process 
of  erection  :  cp.  ch.  xv.  20,  1  Cor.  iii.  9 — 12,  Eph.  ii.  21,  22.  The 
building  makes  most  progress  in  those  who  are  at  peace  with  each 
other.  Consequently  they  who  pursue  mutual  edification  will 
pursue  peace. 

20.  21.  Paul  now  returns  to  the  specific  matter  in  hand,  after 
stating  great  principles  which  ought  to  rule  our  whole  conduct. 
Because  of  food :  conspicuous  repetition  of  the  chief  point  in  hand. 
Pull-down:  same  word  in  2  Cor.  v.  1,  Gal.  ii.  18  :  it  keeps  before 
us  the  metaphor  of  a  building.  Do  not,  for  a  piece  oi  food,  pull 
down  what  God  has  built :  cp.  1  Cor.  iii.  17.    This  implies  that  God 


sec.  45]  ROMANS   XIV.    13—23  341 

sometimes  permits  men,  not  only  to  hinder,  but  to  undo,  His 
spiritual  work. 

All  things  clean:  parallel  to  v.  14.  But  it  is  evil  etc.: 
an  exception  to  the  foregoing  universal  assertion.  Eats  with 
stumbling :  whose  eating  occasions,  and  is  thus  accompanied  by, 
the  spiritual  fall  of  another  or  of  himself.  Such  eating  is  a  stone 
against  which  he  or  others  strike  their  foot ;  and  is  therefore  evil. 
On  the  other  hand,  it  is  good,  even  to  go  so  far  as  not  to  eat  meat, 
nor  to  drink  wine,  nor  to  take  anything  else,  if  they  hinder  or 
ensnare  our  brother  or  weaken  his  spiritual  life.  Wine  :  offered  to 
idols  :  cp.  Dt.  xxxii.  38,  Isa.  lvii.  6.  The  clanger  referred  to  arises 
from  the  force  of  example  ;  as  explained  in  1  Cor.  viii.  10.  What 
we  do,  others  will  do,  even  though  they  believe  it  to  be  wrong, 
because  they  see  us  do  it.  Thus  our  conduct,  in  itself  right,  will 
lead  to  what  in  their  case  is  wrong.  Our  love  to  our  brethren 
binds  us  to  refrain  from  such  action. 

On  the  bearing  of  this  principle  on  total  abstinence  from  intoxi- 
cants, see  my  note  under  1  Cor.  viii.  13. 

The  evidence  for  and  against  the  words  or  is  ensnared  or  is  weak 
is  equally  balanced.  Tischendorf  and  Westcott  omit  them  ;  as  do 
the  Revisers.  But  these  last  note  them  in  the  margin  as  added  by 
"  many  ancient  authorities."  Tregelles  inserts  them,  but  expresses 
doubt  in  his  margin.    They  add  nothing  to  the  sense. 

22,  23.  An  appeal  to  the  man  who  has  faith,  in  support  of  the 
foregoing  principle.  Have  with  thyself:  do  not  announce  it 
by  claiming  all  the  privileges  it  confers.  For  faith  is  in  itself  so 
good  that  we  can  afford  to  forgo  some  points  of  its  outward 
manifestation  and  be  satisfied  to  enjoy  it  in  our  own  hearts  before 
God.  Happy  is  he  etc. :  proof  how  good  faith  is.  A  man  of  weak 
faith,  even  when  he  has  decided  that  an  action  is  right,  is  uncertain 
in  his  decision  ;  and  is  ever  sitting  in  judgment  on  himself  and 
asking  whether  he  is  doing  right.  Consequently  he  is  full  of  moral 
doubt  and  weakness.  But  the  man  who  has  obtained  by  faith  a 
firm  hold  of  God's  revealed  will  forms  a  stedfast  decision  and 
dismisses  all  doubt.  He  does  what  he  approves  without  judging 
himself.  But  he  that  doubts  etc. :  further  proof  of  the  value  of 
faith  by  description  of  the  man  weak  in  faith.  If  he  eats,  he  is 
condemned  by  God  to  suffer  spiritual  loss,  because  his  conduct  does 
not  spring  from  faith,  i.e.  from  an  assurance  that  he  is  doing  right. 
And  all  etc. :  a  universal  truth  explaining  why  he  that  does  that 
about  which  he  stands  in  doubt  is  condemned.  Such  action  does 
not  flow  from  loyalty  to  Christ,  and  therefore  partakes  of  the  nature 


342  EXPOSITION   OF  [div.  v 

of  sin.     This  verse  is  a  warning  to  the  man  of  weak  faith  that  so 
long  as  he  doubts  he  is  bound  to  abstain. 

From  this  section  we  learn  that  we  may,  without  design  and 
without  knowing  it,  not  only  injure  but  destroy  those  who  are  now 
servants  of  Christ  ;  and  may  do  this  by  actions  in  themselves 
lawful,  and  even  by  claiming  the  rights  which  the  Gospel  has 
given  us.  Paul's  argument  is  a  development,  in  view  of  these 
solemn  truths,  of  the  great  commandment  quoted  in  ch.  xiii.  9.  A 
link  of  connection  is  found  in  ch.  xiv.  1 5,  "  not  according  to  love." 
If  any  act  of  ours  is  likely  to  injure  a  brother,  we  are  bound,  by  the 
law  of  love,  to  refrain  from  it.  This  obligation,  Paul  strengthens, 
by  reminding  us  that  Christ  died  for  this  weak  brother  ;  that  men 
are  watching  our  conduct,  and  will  judge  us  accordingly  ;  that, 
to  surrender  our  right  to  do  as  we  like,  by  no  means  implies  a 
surrender  of  our  rights  as  citizens  of  the  Kingdom ;  and  that 
our  faith  gives  us  inward  advantages  over  the  weak  brother  so 
great  that  we  can  afford  to  make  this  minor  sacrifice  for  his  good. 
For  these  reasons  we  are  bound  to  consider  in  all  we  do,  not 
merely  whether  our  actions  are  right  in  themselves,  but  what 
will  be  their  effect  upon  others.  This  great  principle  has  a  wide 
and  various  bearing  on  the  details  of  e very-day  life. 

This  principle  admits  of  what  seems  to  be  an  exception  but  is 
really  a  further  development.  It  often  happens  that  an  action  is 
an  occasion  of  harm  to  one  man  and  a  means  of  good  to  another. 
For  example,  in  the  case  before  us,  Paul  would  have  to  consider 
whether  abstinence  from  meat  would  lessen  his  bodily  strength, 
and  thus  inflict  on  those  for  whom  he  lived  and  worked  an  injury 
greater  than  that  occasioned  to  the  weaker  brother  by  the  example 
of  Paul  eating  meat.  We  must  ask  whether  on  the  whole  an 
action  is  likely  to  do  more  good  or  harm  ;  and  act  accordingly. 
And  thus,  though  we  shall  sometimes  do  that  which  may  occasion 
injury  to  some  of  our  brethren,  we  shall  always  act  from  the  same 
divine  principle  of  universal  love.  Under  1  Cor.  xi.  1,  I  have 
given  a  summary  of  a  similar  argument  on  the  same  subject. 

Some  MSS.,  versions,  and  fathers,  put  after  v.  23  the  words  of 
ch.  xvi.  25 — 27  :  see  my  note. 


sec.  46]  ROMANS   XV.    i— 6  343 

SECTION  XLVI 

THE  STRONG   OUGHT  TO  HELP   THE    WEAK 

Ch.  XV.  1—6 

Moreover,  we  owe  it  as  a  debt,  we  the  strong  ones,  to  bear  the 
weaknesses  of  those  not  strong,  and  not  to  please  ourselves.  3  Let 
each  of  us  please  his  neighbour,  for  his  good,  for  edification . 
3  For  also  Christ  did  not  please  Himself,  but  it  was  with  Him 
according  as  it  is  written,  "  The  reproaches  of  those  re- 
proaching Thee  fell  upon  Me."  4 For  so  many  things  as 
were  before  written  were  written  for  our  teachi?ig,  in  order  that 
through  the  endurance  and  through  the  encouragement  of  the 
Scriptures  we  may  have  the  hope.  5  And  may  the  God  of  the 
endurance  and  of  the  encouragement  give  to  you  to  have  the  same 
?nind  one  with  another  according  to  Christ  Jesus,  6  in  order  that 
with  one  accord,  with  one  motith,  ye  may  glorify  God,  the  Father 
of  our  Lord  Jesus  Christ. 

1,  2.  Another  reason  for  abstaining  from  food  which  injures 
others,  suggested  by  the  above  contrast  of  those  who  have  much 
and  those  who  have  little  faith  ;  followed  by  a  general  exhortation. 
The  strong :  cp.  ch.  iv.  20,  "  made  strong  by  faith."  Not-strong : 
cp.  1  Cor.  viii.  9,  11.  The  man  weak  in  faith  is  altogether  weak. 
Bear  (or  carry)  the  weaknesses  etc. :  put  a  restraint  upon  our- 
selves because  of  their  various  kinds  of  weakness,  thus  bearing 
a  burden,  light  to  us  who  are  made  strong  by  faith,  but  danger- 
ously heavy  to  them:  cp.  Gal.  vi.  1,  2.  Where  mutual  love  is, 
weakness  gives  a  claim  to  help  from  the  strong.  Thus  strength  of 
faith,  so  far  from  being  a  ground  of  boasting,  lays  upon  us  an 
obligation  to  help  the  weak.  And  if,  as  is  often  the  case,  our 
stronger  faith  is  a  result  of  more  favourable  circumstances,  our 
obligation  is  still  greater.  Not  to  please  ourselves:  selfishness, 
the  true  source  of  refusal  to  bear  the  burdens  of  the  weak.  Please 
his  neighbour :  exact  opposite  of  pleasing  self.  For  his  good : 
our  aim  in  pleasing  him.  This  makes  the  difference  between  a 
right  and  wrong  pleasing  of  men  :  Gal.  i.  10,  Eph.  vi.  6,  1  Cor.  x. 
33>  34-  For  edification:  see  under  ch.  xiv.  19  :  the  kind  of  good 
we  are  to  have  in  view. 


344  EXPOSITION   OF  [div.  v 

3.  Supreme  example  of  pleasing,  not  self,  but  others.  It  recalls 
the  argument  in  ch.  xiv.  15.  As  it  is  written:  what  Christ  did, 
stated  in  the  words  of  Ps.  lxix.  9.  This  reminds  us  that  they  who 
follow  Christ  walk  also  in  the  steps  of  the  ancient  worthies.  In 
this  quotation  lies  an  argument  from  greater  to  less.  If  Christ, 
instead  of  gratifying  self,  submitted  to  sufferings  caused  by  His 
countrymen's  inexcusable  hostility  to  God,  in  order  to  save  them 
from  the  well-merited  consequence  of  their  hostility,  can  we  refuse 
to  save  a  brother-servant  of  Christ  from  the  terrible  danger  to 
which  his  weakness  exposes  him,  by  submitting  to  a  restraint  not 
otherwise  needful  ? 

4.  Reason  for  the  above  quotation,  viz.  that  the  O.T.  was 
written  to  teach  us  who  live  in  later  days,  and  thus  to  encourage 
us  to  persevere.  Written  for  our  teaching,  i.e.  to  teach  us. 
This  purpose,  so  far  above  the  thought  of  the  human  writer, 
reveals  a  hand  divine  in  the  Jewish  Scriptures  :  so  chs.  iii.  19, 
iv.  24.  In  order  that  etc. :  all  divine  teaching  has  a  further  moral 
and  spiritual  purpose.  Endurance,  or  perseverance :  as  in  chs. 
ii.  7,  v.  3.  Encouragement,  or  exhortation  :  see  under  chs.  xii.  I, 
i.  12.  Of  the  Scriptures  :  source  of  endurance  under  hardship  and 
of  e?icouragement  to  endure.  The  hope :  described  in  ch.  v.  2,  4. 
May  have  or  hold  the  hope  :  ultimate  purpose  of  the  teaching  in  the 
Scriptures,  and  of  the  encouragement  and  e?idurance  derived  from 
them. 

5.  Sudden  transition  from  the  means,  to  the  ultimate  Source,  of 
our  endurance  and  encourage me?it :  so  v,  13,  ix.  5,  xvi.  25,  Eph. 
iii.  20.  Our  perseverance  is  His  gift ;  and  the  encouragement 
derived  from  the  Scriptures  is  His  voice.  He  thus  reveals  Him- 
self in  a  special  character  as  the  God  of  our  endurance  and 
encouragement:  cp.  v.  13,  xvi.  20.  The  same  mind:  as  in  ch. 
xii.  16.  Paul  prays  that  the  Author  of  perseverance  may  also 
give  them  harmony.  This  mutual  harmony  must  accord  with 
the  mind  of  Christ.  Paul  prays  that  each  of  them  may  have 
towards  his  brethren  a  disposition  like  that  which  moved  Christ 
to  suffer  reproach  in  order  to  save  from  the  punishment  of  their 
sins  those  who  reproached  God.  This  prayer  is  practically  an 
exhortation. 

The  use  of  the  word  e?idura7ice,  which  always  implies  difficulty, 
to  describe  our  treatment  of  weaker  brethren,  and  the  example  of 
Christ  under  the  raillery  of  the  enemies  of  God,  remind  us  how 
difficult  it  sometimes  is  to  act  towards  weaker  brethren  in  a  spirit 
of  love.      Our  Christian  character  is  seldom  so  severely  tried  as 


sec.  46]  ROMANS   XV.    7—13  345 

when  we  are  put  to  inconvenience  by  the  spiritual  childishness  of 
members  of  the  Church. 

6.  Further  purpose  to  be  gained  by  the  same  mind,  and  con- 
sequently a  further  motive  for  harmony.  With  one  accord :  else 
the  one  month  is  hypocrisy.  But  it  is  also  needful  that  inward 
harmony  find  suitable  outward  expression.  Glorify:  as  in 
ch.  i.  21.  We  glorify  God  with  our  mouth  when,  by  telling  His 
greatness  and  goodness,  we  express  our  own  admiration  and  call 
forth  admiration  of  God  in  those  who  hear  us.  Our  oneness  of 
heart  and  voice,  being  evidently  God's  work,  itself  shows  forth  His 
glory  :  so  Jno.  xvii.  21.  God,  and  the  Father  of  onr  Lord  Jesns 
Christ  :  a  distinctive  N.T.  name  of  God  :  2  Cor.  i.  3,  Eph.  i.  3, 
Col.  i.  3,  1  Pet.  i.  3  ;  2  Cor.  xi.  31,  Eph.  i.  17.  To  the  Jews,  He 
was  the  God  of  Abraham  :  for  through  Abraham  He  revealed 
Himself  as  their  God.  He  has  revealed  Himself  to  us  as  God  and 
as  the  Father  who  gave  for  us  His  Son,  our  Lord  Jesus  Christ. 

Paul  desires  for  the  Roman  Christians  a  harmony  of  spirit  which 
will  fill  every  mouth  with  one  song  of  praise,  and  exalt  God  in  the 
eyes  of  mankind.  This  cannot  be  unless  the  strong  in  faith  deny 
themselves  for  the  good  of  their  weaker  brethren.  He  urges  this 
as  their  bounden  duty,  and  points  to  the  example  of  Christ.  By 
using  the  word  endurance,  he  admits  thev  difficulty  of  the  task  ;  but 
he  reminds  his  readers  that  to  prompt  such  endurance  the  ancient 
Scriptures  were  written.  And,  knowing  that  even  the  divine  word 
is  powerless  without  the  divine  Speaker,  he  prays  that  God,  who 
enables  them  to  maintain  their  Christian  confidence,  will  also  give 
them  the  spirit  of  harmony.  He  desires  this  in  order  that  the 
weak,  instead  of  losing  the  little  faith  they  have,  may  join  with  the 
strong  in  praise  to  God. 


SECTION  XL  VII 

THAT  ALL   MAY  PRAISE   GOD   TOGETHER 

Ch.  XV.  7—13 

For  which  cause  receive  one  another,  according  as  also  Christ 
received  you  for  glory  of  God.  8  For  I  say  that  Christ  is  become 
a  minister  of  circumcision,  on  behalf  of  the  truth  of  God,  in  order 


346  EXPOSITION   OF  [div.  v 

to  confirm  the  promises  of  the  fathers;  9  and  that  the  Gentiles 
may  glorify  God  for  mercy,  according  as  it  is  written,  "  Because 
of  this  I  will  make  acknowledgment  to  Thee  among 
the   Gentiles;  and  to    Thy  name  I  will  sing  a  psalm" 

10  And  again  he  says,  "  Be  glad,  Gentiles,  with  His  people? 

11  And  again,  " Praise,  all  Gentiles,  the  Lord;  and  let 
all  the  peoples  praise  Him?  n And  again  Isaiah  says, 
"There  will  be  the  root  of  f  esse,  and  He  that  rises  up 
to  rule  Gentiles :  on  Him  will  Gentiles  hope."  n  And 
may  the  God  of  the  hope  fill  you  with  all  joy  and  peace  in 
believing,  i?i  order  that  ye  may  abound  in  the  hope,  in  the  power 
of  the  Holy  Spirit. 

7.  For  which  cause  :  because,  as  implied  in  v.  6,  Christian  unity 
brings  glory  to  God.  Receive  :  as  in  ch.  xiv.  i.  Unless  we  respect 
the  scruples  of  our  weaker  brethren,  we  shall  drive  them  from  us. 
According  as  etc. :  keeping  before  us  the  example  of  Christ,  as 
in  w.  3,  5,  ch.  xiv.  15.  Christ  received  you :  cp.  ch.  xiv.  3.  For 
glory  of  God :  purpose  to  be  obtained  by  receiving  one  another, 
viz.  to  show  forth  the  greatness  and  goodness  of  God,  and  thus  to 
evoke  admiration  for  Him  :  cp.  ch.  iii.  7.  For  the  same  end,  Christ 
received  you. 

8,  9a.  Fuller  exposition  of  the  truth  involved  in  Christ  received 
you.  Minister:  see  under  ch.  xii.  7.  Circumcision:  as  in  ch. 
iii.  30.  Christ  made  Himself  a  servant  of  the  Jewish  nation,  in  order 
that,  by  fulfilling  a  part  of  the  ancient  promises,  He  might  prove 
that  God  is  true  and  faithful.  He  proved  this  in  order  to  make 
the  promises  still  unfulfilled  a  firm  ground  on  which  we  may  rest 
our  hopes  for  the  future  :  cp.  ch.  iv.  16,  2  Cor.  i.  20.  And  that 
the  Gentiles  etc.:  another  purpose  for  which  Christ  became  a 
minister  of  the  Jews.  For  (on-behalfof)  mercy :  cp.  1  Cor.  x.  30  ; 
also  Rom.  xi.  30 — 32.  Christ  was  born  in  Judaea  and  laboured 
among  the  Jews,  not  only  to  reveal  to  them  the  faithfulness  of  Him 
who  gave  the  promises,  but  also  in  order  that  the  same  mercy 
might  reach  the  Gentiles  and  prompt  heathen  lips  to  glorify  God : 
cp.  vv.  6,  7. 

The  distinction  of  Jews  and  Gentiles,  so  prominent  in  this  epistle, 
but  lost  sight  of  since  ch.  xi.  32,  here  meets  us  again.  It  suggests 
that  the  weak  in  faith  were  chiefly  Jews,  and  the  strong  ones  chiefly 
Gentiles  :  cp.  Acts  xxi.  20.  If  so,  the  united  praise  of  weak  and 
strong,  which  in  v.  6  Paul  desires,  would  also  be  the  united  praise 


sec.  47]  ROMANS   XV.    7—13  347 

of  Jews  and  Gentiles.  And,  if  so,  the  quotations  in  vv.  9 — 12  have 
an  evident  bearing  on  the  matter  in  hand,  viz.  our  treatment  of  the 
weaker  brethren.  We  have  thus  an  explanation  of  the  apparently 
sudden  change  of  subject. 

9b — 12.  The  foregoing  purpose  of  Christ,  viz.  that  both  Jews  and 
Gentiles  may  praise  Christ,  accords  with  ancient  prophecy.  In 
Ps.  xviii.  49,  the  writer  says  that  surrounded  by  Gentiles  he  will 
give  acknowledgment  and  praise  to  God  ;  implying  that  they  will 
join  in  or  approve  this  praise.  So  Dt.  xxxii.  43  implies  a  common 
joy  in  God  of  Jews  and  Gentiles.  In  Ps.  cxvii.  1,  the  Gentiles  are 
called  on  to  praise  God.  Paul  quotes  Isa.  xi.  10  from  the  LXX., 
which  is  less  accurate  than  our  versions  :  but  the  difference  does 
not  touch  the  subject  before  us.  The  root  lives  unseen  in  the 
ground  after  the  trunk  has  been  cut  down.  The  prophet  announces 
a  time  when  from  the  forgotten  family  of  Jesse  a  new  sprout  rises 
to  be  an  ensign  around  which  Gentiles  will  gather.  The  passage 
refers  evidently  to  the  Kingdom  of  Christ,  and  foretells  that  in  its 
blessings  the  Gentiles  will  share. 

13.  Prayer  concluding  Paul's  treatment  of  the  case  of  the  weaker 
brethren,  and  the  main  body  of  the  epistle.  As  in  vv.  5,  6,  he  rises 
from  the  Scriptures  to  God.  By  giving  us  a  hope  of  glory,  resting 
on  His  own  nature,  God  reveals  Himself  to  us  in  a  new  aspect  as 
the  God  of  the  hope.  Pill :  so  that  your  entire  being  and  thought 
and  life  be  permeated.  Joy  :  suggested  by  v.  10.  Peace  :  harmony 
in  the  Church,  as  in  ch.  xiv.  19.  In  believing :  element  in  which 
we  have  joy  and  peace  :  cp.  ch.  v.  1,  2,  1  Pet.  i.  8.  In  order  that 
etc. :  further  purpose  to  be  attained  by  our  fulness  of  joy  and  peace. 
Abound :  as  in  chs.  iii.  7,  v.  15.  In  the  power  etc. :  parallel  with 
in  believing.  Faith  is  the  human  condition  and  channel  of  joy  : 
the  Holy  Spirit  is  the  inward  divine  Agent  who  by  His  felt  power 
working  in  us  evokes  confident  hope  of  blessings  to  come  :  cp. 
ch.  xiv.  17,  "joy  in  the  Holy  Spirit."  Paul  prays  that  God,  who 
has  already  given  us  hope,  may  also  give  us  joy 'and  harmony,  in 
order  that  we  may  thus  obtain  a  still  firmer  and  richer  hope  :  and 
he  remembers  the  human  channel  and  the  divine  Agent  of  these 
blessings,  belief  of  the  promises,  and  an  inward  working  of  the 
Almighty  Spirit. 

Verses  7 — 13  support,  by  arguments  suggested  in  vv.  5,  6,  the 
exhortation  in  ch.  xiv.  1.  Paul  begs  us  to  receive  the  weaker 
brethren  in  order  that  the  united  praise  of  them  and  of  us  may 
show  forth  the  grandeur  of  God.  He  reminds  us  that  for  this  end 
Christ  received  us,  that  this  united  song  of  praise  was  foretold  in 


348  EXPOSITION   OF  [div.  v 

ancient  prophecy,  and  that  peace  with  our  brethren  will  increase 
the  hope  with  which  by  God's  grace  we  already  look  forward  to 
the  coming  glory. 

The  subject  discussed  in  chs.  xiv.  I — xv.  13  has  long  ago  passed 
away.  We  are  all  of  Paul's  opinion  now.  To  us,  idols  have 
lost  all  power  to  pollute  :  we  should  not  hesitate  to  eat  food 
prepared  for  a  heathen  feast.  But  this  rather  increases  than 
decreases  the  value  of  Paul's  discussion  :  for  it  compels  us  to 
look,  not  at  one  special  case,  but  at  a  great  principle  bearing  on 
the  every-day  life  of  us  all. 

On  opening  the  subject,  Paul  announces  himself  an  advocate 
of  the  weaker  brethren.  He  does  not  hold  their  views  ;  but  he 
defends  their  rights.  But,  before  pleading  their  cause,  he  warns 
his  clients  not  to  condemn  the  men  against  whose  contempt  he 
now  defends  them.  He  then  turns  to  the  strong,  and  tells  them 
their  duty  to  the  weak.  He  teaches  the  solemn  lesson  that  our 
conduct  may  influence  the  destiny  of  some  around  us.  We  are 
therefore  bound  to  abstain  from  whatever  may  injure  our  brother, 
lest  by  injuring  we  ruin  him.  To  act  in  forgetfulness  of  the 
influence  of  our  example,  is  to  set  aside  that  love  which  is  the 
very  essence  of  the  Christian  life,  to  ignore  the  obligation  laid 
upon  us  by  our  superior  light,  to  set  aside  the  example  of  Christ, 
and  to  hinder  the  purposes  of  blessing  which  were  the  song  of  the 
ancient  seers  and  which  Christ  came  to  accomplish. 

We  now  stand  at  the  end  of  the  main  body  of  the  epistle. 
Div.  v.  (chs.  xii. — xv.  13)  contains,  without  any  formal  order, 
a  wonderful  outline  of  Christian  morality.  Paul  has  indicated 
its  root,  viz.  self-consecration  to  God  ;  and  its  chief  means  of 
growth,  an  increasing  knowledge  of  the  will  of  God.  He  has 
set  before  us  correct  views  of  ourselves  and  our  work ;  and  has 
taught  us  the  principles  which  ought  to  regulate  our  conduct 
towards  our  fellow-Christians,  especially  those  whose  views  differ 
from  our  own,  our  fellow-citizens,  those  who  injure  us,  and  the 
rulers  of  the  State.  Throughout,  Div.  v.  is  similar,  in  matter  and 
tone,  to  1  Corinthians. 

Paul's  chief  purpose  in  writing  the  epistle  is  now  accomplished. 
He  has  asserted  and  developed  the  new  doctrines,  and  has 
shown  their  harmony  with  the  Jewish  Scriptures  ;  and  has  taught 
us  to  apply  them  to  matters  of  daily  life. 


sec.  48]  ROMANS   XV.    14—21  349 


CONCLUSION    OF   THE    EPISTLE 

SECTION  XLVIII 

PAULS  APOSTOLIC  OFFICE  AND    WORK 

Ch.  XV.  14—21 

But  I  am  persuaded,  my  brethren,  also  I  myself,  about  you 
that  yourselves  also  are  full  of  good?iess,  filled  with  all  k?iowledge, 
able  also  to  admonish  one  another.  15  But  more  boldly  have  I 
written  to  you  in  part,  as  recalling  to  your  mind,  because  of 
the  grace  given  to  me  from  God,  l6in  order  that  I  ?nay  be  a 
public  minister  of  Christ  fesus  for  the  Gentiles,  announcing  as  a 
sacred  work  the  Gospel  of  God,  in  order  that  the  offering  up  of 
the  Gentiles  may  be  made  acceptable,  bei?tg  sanctified  in  the  Holy 
Spirit.  17  /  have  then  this  exultation  in  Christ  Jesus,  touching 
the  things  that  refer  to  God.  18  For  I  will  not  dare  to  speak  of 
any  of  the  things  which  Christ  has  not  worked  out  through  me 
for  obedience  of  Gentiles,  by  word  and  work,  l9in  the  power  of 
signs  and  wonders,  in  the  power  of  the  Holy  Spirit;  so  that  I 
have,  frojn  Jerusalem  and  the  country  around  as  far  as  Illyricum, 
fulfilled  the  Gospel  of  Christ :  20  making  this  a  point  of  honour  so 
to  preach,  not  where  Christ  has  been  named,  in  order  that  I  may 
not  build  upo?i  afiother's  foundation,  21  but,  according  as  it  is 
written,  "  They  to  whom  no  announcement  was  made 
about  Him  shall  see;  a?id  they  who  have  not  heard 
shall  understand." 

The  rest  of  the  epistle  contains  (ch.  xv.  14 — 33)  personal 
matters  between  Paul  and  his  readers,  and  (ch.  xvi.)  salutations 
and  doxology. 

14.  Persuaded  :  as  in  ch.  viii.  38.  Not  only  does  universal 
report  (ch.  i.  8)  proclaim  your  faith,  but  I  myself  also  am 
convinced  that  the  report  is  true.  Goodness  :  doing  good  to 
others.  Also  yourselves  are  etc. :  consequently  the  foregoing 
exhortations  do  not  involve   a  claim  to  superior  goodness.     To 


350  EXPOSITION   OF  [sec.  48 

admonish  others,  we  need  both  goodness  and  knowledge.    Able 
also  etc. :  so  that  the  foregoing  warnings  might  seem  needless. 

15.  But  more  boldly  etc.:  than  would  seem  to  be  consistent 
with  their  goodness  and  knowledge.  In  part  :  only  chs.  xiv.  1 — 
xv.  7  being  in  anything  like  a  bold  tone.  As  recalling  to  your 
mind  :  admitting  that  they  already  know  what  Paul  has  told  them. 
Grace  given  to  me :  as  in  ch.  xii.  3.  From  God :  as  in  ch.  i.  7. 
Because  Of  God's  favour  to  Paul,  he  ventures  to  speak  more 
boldly  than  his  readers'  goodness  and  knowledge  might  seem 
to  warrant. 

16.  God's  purpose  in  making  Paul  an  object  of  His  favour,  viz. 
that  he  may  be  a  public  and  sacred  minister  (as  in  ch.  xiii.  6) 
of  Christ  Jesus  for  the  Gentiles.  Cp.  Gal.  i.  16.  The  words 
following  describe  further  this  sacred  ministry.  To  announce 
the  Gospel  of  God,  i.e.  the  glad  tidings  of  salvation  which  God 
sent  into  the  world,  was  the  sacred-work  which  God  in  His 
favour  had  given  to  be  Paul's  only  occupation.  Similarly,  He 
separated  Aaron  from  all  secular  work  that  he  might  devote 
himself  to  the  ritual  of  the  tabernacle  :  and  similarly  (ch.  xii.  1) 
He  calls  all  believers  to  the  sacred  work  of  presenting  their 
own  bodies  a  sacrifice  to  God.  That  the  offering  etc. :  definite 
purpose  of  this  sacred  work.  Offering :  a  sacrificial  term  :  so 
Acts  xxi.  26,  xxiv.  17,  Eph.  v.  2,  Heb.  x.  10,  14,  18.  Paul  was 
sent  to  preach  the  Gospel  in  order  that  he  might  lead  the  Gentiles 
to  a  life  of  devotion  to  God,  and  thus  lay  them  as  a  sacrifice  on 
the  altar:  cp.  chs.  xiv.  7 — 9,  vi.  13,  xii.  1.  Acceptable:  v.  31, 
2  Cor.  vi.  2,  viii.  12  ;  close  parallel  in  1  Pet.  ii.  5.  Sanctified  etc.: 
condition  of  acceptability  :  cp.  "for  sanctification,"  in  ch.  vi.  19,  22. 
This  devotion  to  Himself  which  God  requires  is  realised  in  us 
by  the  inward  working  of  the  Holy  Spirit:  cp.  v.  13.  The 
Spirit  is  essentially  holy :  i.e.  His  every  thought,  purpose,  in- 
fluence tends  towards  God  :  and  He  seeks  to  carry  others  along 
in  His  own  direction.  Consequently  they  who  live,  think,  and 
act  in  the  Holy  Spirit  live  only  for  God.  Thus  are  they  sanctified, 
and  become  an  offering  acceptable  to  God.  To  lead  the  Gentiles  to 
this  consecration,  was  Paul's  sacred  work. 

Notice  the  courtesy  and  modesty  of  vv.  14 — 16.  Paul  apologizes 
for  the  earnest  tones  which  seem  to  betray  a  consciousness  of 
superiority,  and  assures  his  readers  that  he  knows  their  goodness 
and  their  ability  to  instruct  each  other.  He  does  but  recall  to 
their  mind  what  they  already  know.  His  boldness  in  so  doing 
is  prompted  not  so  much  by  their  need  as  by  God's  undeserved 


sec.  48]  ROMANS   XV.    14—21  351 

kindness  to  himself,  by  the  sacredness  of  the  office  to  which  God 
has  called  him,  and  by  His  purpose  to  make  him  a  channel  of 
blessing  to  the  Gentiles,  blessing  wrought  not  by  Paul  but  by  the 
Spirit  of  God. 

17.  Exultation:  as  in  chs.  ii.  17,  v.  3.  In  Christ  Jesns: 
prompted  by  inward  contact  with  Him.  That  refer  to  God:  same 
words  in  ch.  iv.  2.  As  Paul  contemplates  God's  kindness,  his  own 
sacred  office,  and  the  grandeur  of  the  work  committed  to  him,  his 
spirit  rises  with  joy  and  praise,  these  prompted  by  inward  union 
with  Christ  in  matters  pertaining  to  God. 

18, 19.  Reason  for  Paul's  exultation,  viz.  the  work  already  done 
through  his  agency.  I  will  not  dare :  cp.  ch.  v.  7  :  suggesting 
the  spiritual  peril  of  exaggeration.  Worked-out :  as  in  chs.  i.  27, 
ii.  9,  etc.  For  obedience  of  Gentiles :  to  lead  them  to  obey  : 
cp.  ch.  i.  5.  By  word  and  work :  the  word  preached  and  miracles 
wrought  by  Paul:  cp.  2  Cor.  xii.  12.  Signs:  acts  conveying  a 
meaning  deeper  than  that  which  lies  on  the  surface  :    so  ch.  iv.  11, 

1  Cor.  xiv.  22,  2  Th.  iii.  17,  Rev.  xii.  1,  3.  Wonders:  strange 
events   calling  forth   astonishment  :    so  Ex.  vii.  3,   Dan.   vi.   27, 

2  Cor.  xii.  12,  2  Th.  ii.  9,  Heb.  ii.  4,  etc.  A  miracle  is  a  sign, 
inasmuch  as  it  teaches  truth  :  it  is  a  wonder,  in  that  it  evokes 
astonishment.  In  the  power  of  the  Holy  Spirit:  the  inward 
agent,  as  the  Gospel  and  the  miracles  were  the  outward  and  visible 
instruments,  through  which  Christ  wrought  out  His  works  of  power  : 
same  words  \n  v.  13.  Through  the  inward  agency  of  the  Holy 
Spirit,  Christ  wrought  miracles  by  the  hands  of  Paul  ;  and  through 
the  power  thus  manifested  He  led  the  heathen  to  believe  the 
Gospel  preached  by  Paul.  He  then  produced  in  the  hearts  of 
those  who  believed,  by  the  power  of  the  same  Spirit,  the  spiritual 
results  which  follow  faith.    As  examples,  see  Acts  xiv.  10,  xxviii.  6,  8. 

Jerusalem :  for  Paul's  work  there,  see  Acts  ix.  28,  29.  Illyri- 
cum :  probably  what  was  called  Greek  Illyria,  or  Illyria  proper, 
roughly  corresponding  to  the  present  Turkish  province  of  Albania. 
These  words  seem  to  imply  that  Paul  preached  there  ;  possibly  in 
the  journey  mentioned  in  Acts  xx.  2.  Fulfilled  the  Gospel: 
announced  it  fully,  so  that  the  word  attained  its  goal  by  entering 
into  and  changing  the  hearts  of  men  :  cp.  Col.  i.  25.  Paul 
announced  to  all  within  his  reach  "  all  the  counsel  of  God  : " 
Acts  xx.  27. 

20,  21.  A  further  detail  in  Paul's  mode  of  preaching.  Making 
it  a  point  of  honour :  same  word  in  2  Cor.  v.  9,  1  Th.  iv.  11.  He 
resolved  not  to  build  on  another's  foundation :  cp.  1  Cor.  iii.  10. 


352  EXPOSITION   OF  [sec.  49 

In  so  doing,  he  was  acting  in  harmony  with  an  ancient  prophecy, 
Isa.  lii.  15.  The  quotation  is  word  for  word  from  the  LXX.  ; 
differing  slightly  from  the  sense  of  the  original.  But  the  difference 
is  unimportant.  The  prophet  foretold  that  in  the  days  of  the 
coming  Servant  of  God  the  kings  of  the  earth  will  see  that  which 
had  not  been  told  them,  and  will  understand  that  which  they  had 
not  heard  :  a  clear  prophecy  that  men  who  at  one  time  knew 
nothing  about  the  Gospel  will  experience  its  benefits.  Upon  this 
declaration  of  God's  purpose,  Paul  acted  in  preaching  the  Gospel. 
An  interesting  coincidence,  in  Acts  xiii.  47. 

Paul  has  now  justified  his  bold  tone  in  chs.  xiv.  1— xv.  13,  if  such 
it  be,  by  exulting  both  in  {vv.  15,  16)  the  work  God  has  given  him 
to  do  and  in  {vv.  18—21)  the  work  Christ  has  already  done  through 
him.  A  remembrance  of  his  office  and  his  success  makes  him  bold 
to  speak. 


SECTION  XLIX 

PAULS  PLANS  FOR   THE   FUTURE  AND  PRESENT 
BUSINESS 

Ch.  XV.  22—33 

For  which  cause  I  was  also  hindered  these  many  times  from 
coming  to  you.  n  But  now  no  longer  having  room  in  these 
regions,  and  having  for  many  years  a  longing  to  come  to  you, 
^whenever  I  go  to  Spain— for  I  hope  when  passing  through 
to  behold  you,  and  by  you  to  be  sent  forward  there,  if  first  in 
part  I  be  filled  with  your  compa?iy. 

25  But  now  I  go  to  ferusalem,  ministering  to  the  saints.  26  For 
it  has  pleased  Macedonia  and  Achaia  to  make  some  contribution 
for  the  poor  among  the  saints  in  Jerusalem.  -7  For  it  has  pleased 
them  to  do  so :  and  their  debtors  they  are.  For,  if  in  their 
spiritual  things  the  Gentiles  have  bee?i  partners,  they  owe  it  as 
a  debt  also  in  the  fleshly  things  to  do  public  service  for  them. 
28  When  then  I  have  completed  this  and  have  sealed  to  them  this 


sec.  49]  ROMANS  XV.   22—33  353 

fruit,  I  will  go  071  through  you  to  Spam.     29  A?id  I  know  that 

when  coming  to  you  I  shall  come  in  fulness  of  blessing  of  Christ. 

30  Moreover,   I  exhort  you,   brethren,  through  our  Lord  Jesus 

Christ  and  through  the  love  of  the  Spirit,  to  wrestle  along  with 

vie  in  prayers  to   God  on   my  behalf,   31  in   order  that  I  may  be 

rescued  from   the  disobedient  ones  in  Judcea,   and   my  ministry 

for  Jerusalem  may  be  acceptable  to  the  saints ;  32  in  order  that  in 

joy  I  may  come  to  you  through  the  will  of  God  and  may  along 

with  you  be  refreshed.     ™  And  the  God  of  peace  be  with  you  all. 

Amen. 

22.  Paul  comes  now  to  personal  matters,  and  to  his  own 
movements,  thus  returning,  after  expounding  the  Gospel,  to  the 
line  of  thought,  and  even  the  words,  in  ch.  i.  8 — 15.  The  principle 
of  action  stated  in  vv.  20,  21  hindered  him  from  going  to  Rome  : 
for  Christ  was  already  preached  there,  and  in  other  places  nearer 
He  was  still  unknown. 

23,  24.  But  now:  in  contrast  to  past  hindrances.  Room  in 
these  regions :  places  in  which  Christ  is  not  yet  preached.  In  all 
the  great  centres  between  Jerusalem  and  Italy,  Paul  had  {v.  19) 
preached  the  Gospel.  Therefore,  in  order  to  carry  out  his  maxim, 
he  must  ?iow  go  further  from  home.  Longing:  as  in  ch.  L  II. 
To  come  to  yon:  cp.  ch.  i.  13,  Acts  xix.  21.  Go  to  Spain: 
a  Roman  province  where  many  Jews  lived,  and  where  perhaps  no 
other  Christian  teacher  had  been.  Such  a  journey  opened  to  Paul 
a  prospect,  without  deviating  from  the  principle  in  vv.  20,  21,  of 
visiting  the  Roman  Church  of  which  he  has  heard  so  much  and  in 
which  he  takes  so  deep  an  interest. 

At  this  point  the  sentence  is  broken  off,  as  in  ch.  v.  12,  to  explain 
what  Paul's  going  to  Spain  has  to  do  with  his  desire  to  go  to  Rome. 
When-passing-through :  Rome  being  on  the  way  to  Spain.  Sent 
forward :  as  in  Acts  xv.  3,  xxi.  5,  etc.  :  to  be  helped  forward,  and 
perhaps  accompanied  part  of  the  way,  by  Roman  Christians.  This 
was  an  additional  reason  for  calling  at  Rome  on  his  way  to  Spain. 
Pilled  with  your  company:  explained  in  ch.  i.  12.  The  short- 
ness of  Paul's  stay  would  permit  him  to  receive  only  in  part  the 
benefit  to  be  derived  from  intercourse  with  them. 

These  verses  are  a  mark  of  genuineness.  No  forger,  in  a  letter 
to  the  Roman  Church,  would  make  Paul's  first  visit  to  Rome 
subordinate  to  a  journey  to  Spain. 

25,  26.  But  now :   in   contrast  to  plans  for  the  future.      To 

23 


354  EXPOSITION   OF  [sec.  49 

Jerusalem:  as  described  in  Acts  xx.  3— xxi.  17.  Ministering: 
see  under  ch.  xii.  7.  It  frequently  denotes  attention  to  bodily 
wants:  Mt.  viii.  15,  xxv.  44,  Lk.  viii.  3.  For  the  saints:  cp. 
Heb.  vi.  10.  By  taking  money  for  the  poorer  members,  Paul  did 
service  for  all :  for  he  lessened  a  burden  which  fell  upon  all. 
Macedonia:  a  Roman  province  containing  Neapolis,  Philippi, 
Amphipolis,  Apollonia,  Thessalonica,  and  Bercea  :  cp.  Acts  xvi. 
9 — 12,  xviii.  5.  Achaia:  the  Roman  province  containing  Corinth 
and  Athens  :  cp.  Acts  xviii.  12.  The  order  here  seems  to  have 
been  the  order  of  time  in  which  the  contributions  were  made  : 
cp.  2  Cor.  viii.  2  with  ix.  4.  Contribution,  or  partnership :  same 
word  in  Acts  ii.  42,  1  Cor.  i.  9,  x.  16,  2  Cor.  viii.  4,  ix.  13,  xiii.  13, 
Heb.  xiii.  16:  cognate  verb  in  Rom.  xii.  13,  xv.  27,  Ph.  iv.  15.  It 
denotes  a  partnership  with  others  in  something  good  or  bad.  By 
sending  this  money,  the  Christians  in  Macedonia  helped  those  at 
Jerusalem  to  bear  the  burden  of  their  poverty.  The  poor  among 
the  saints :  consequently,  the  community  of  goods  (Acts  ii.  45) 
had  passed  away. 

27.  A  comment  on  the  contribution.  Debtors:  cp.  chs.  i.  14, 
viii.  1 2 .  Then  follows  proof  of  the  debt.  Their  spiritual  things : 
cp.  ch.  i.  11,  Eph.  i.  3  :  the  blessings  of  the  Gospel,  given  first  to 
the  Jews,  and  by  Jews  carried  to  the  Gentiles.  Thus  the  Gentiles 
became-partners  (cognate  to  co?itribution  in  v.  26)  with  the  Jews 
in  the  blessings  promised  to  Abraham.  That  the  Gentiles  were 
thus  sharers  of  benefits  wrought  by  the  Spirit  of  God  in  the  hearts 
of  Jews,  laid  upon  them  an  obligation  to  give  to  the  Jewish  Christians, 
now  in  want,  a  share  of  their  material  wealth.  Fleshly  things : 
pertaining  to  the  body :  very  suitable  in  the  present  case  where 
money  was  probably  needed  for  food  and  clothing.  Same  contrast 
in  1  Cor.  ix.  11.  Public-service :  cognate  words  in  v.  16,  xiii.  6, 
2  Cor.  ix.  12,  this  last  in  the  same  reference.  By  laying  upon  them 
an  obligation  to  help  the  Jewish  Christians,  God  gave  them  a  public 
and  sacred  work  to  do.  On  this  contribution  and  its  great  spiritual 
importance,  see  1  Cor.  xvi.  1 — 4,  2  Cor.  viii.  ix.,  and  my  notes.  By 
performing  it,  the  Christians  of  Macedonia  and  Achaia  offered  to 
God  an  acceptable  sacrifice  :  Ph.  iv.  18,  ii.  17. 

28,  29.  A  few  concluding  words  about  Paul's  proposed  visit  to 
Rome  and  Spain.  Completed:  same  word  in  same  reference  in 
2  Cor.  viii.  6,  11.  Fruit:  as  in  chs.  i.  13,  vi.  21,  22.  This  con- 
tribution was  a  natural  outworking  of  the  spiritual  life  of  the 
Gentiles,  according  to  the  laws  of  that  life  :  cp.  "  fruit  of  the 
Spirit  "  in  Gal.  v.  22.     Sealed  :  a  solemn  attestation,  as  in  ch.  iv.  II, 


sec.  49]  ROMANS   XV.    22—33  355 

By  handing  over  the  money  to  the  Christians  at  Jerusalem,  Paul 
solemnly  and  publicly  declared  that  it  had  been  collected  for  them 
by  the  Gentiles,  and  that  it  was  a  fruit  of  the  Christian  life  of  these 
foreign  converts.  The  Church  would  thus  be  able  to  use  it  without 
hesitation,  and  with  gratitude  to  God  and  to  their  benefactors. 

Blessing:  see  under  blessed  in  ch.  i.  25.  Blessing  of  Christ: 
the  supreme  good  which  Christ  conveys  by  His  word.  Fulness  : 
as  in  ch.  xi.  12,  25.  Paul  will  come  with  his  hands/////  of  the 
benefits  which  Christ  gives  through  the  Gospel.  With  this 
assurance,  compare  ch.  i.    II. 

30.  A  touching  request  for  his  readers'  prayers,  supported  by  an 
appeal  to  their  loyalty  to  their  Master,  Jesus  Christ,  whose  work 
Paul  is  doing,  and  to  the  love  with  which  the  Spirit  fills  their 
hearts.  Love  :  to  our  fellow-men,  as  in  chs.  xii.  9,  xiii.  10,  xiv.  15, 
1  Cor.  xiii.,  and  always  when  not  otherwise  defined.  Of  the  Spirit: 
source  of  this  love  :  cp.  Gal.  v.  22.  To  refuse  Paul's  appeal,  is 
therefore  to  resist  the  Spirit.  Wrestle :  literally  contend  as  in  the 
public  games:  same  word  in  Col.  i.  29,  iv.  12,  Lk.  xiii.  24.  It 
suggests  intense  effort,  like  that  of  an  athlete.  In  prayer  we 
struggle  with  intense  spiritual  effort  against  spiritual  foes.  Paul 
begs  his  readers  to  join  with  him,  and  thus  help  him  in  this 
conflict. 

31.  Specific  purpose  of  this  request  for  help  in  prayer.  Verses 
31,  32  thus  expound  on  my  behalf  in  v.  30.  For  interesting- 
coincidences  and  marks  of  genuineness,  see  2  Th.  iii.  2,  the  only 
other  epistle  written  in  prospect  of  a  visit  to  Jerusalem  ;  and  Acts 
xx.  22,  23,  xxi.  10—13,  which  refer  to  the  visit  Paul  now  has  in 
view.  Cp.  2  Cor.  i.  11.  In  former  days  Paul  made  many  in 
Jerusalem  tremble  :  and  now  the  very  thought  of  Jerusalem  fills 
him  with  fear.  How  well-grounded  was  his  fear,  we  learn  from 
Acts  xxi.  27 — 36.  My  ministry  :  further  described  in  v.  25.  For 
the  success  of  Paul's  work,  it  was  needful  that  the  gift  be 
acceptable  not  only  (v.  16)  to  God  but  also  to  the  saints  at 
Jerusalem.  He  therefore  bids  his  readers  pray  both  that  he  may 
be  rescued  from  the  disobedient  ones  in  Judaea  and  that  the 
service  he  is  rendering  to  Jerusalem  may  find  favour  in  the  eyes 
of  the  Christians  there. 

32.  Further  purpose  of  the  prayers  for  which  Pauls  asks.  In 
joy  :  seeing  the  success  of  my  work.  Through  the  will  of  God  : 
cp.  ch.  i.  10.  With  you  be  refreshed:  cp.  ch.  i.  12.  Paul  looks 
forward  to  rest  in  the  bosom  of  the  Roman  Church  after  the 
conflict  he  foresees  at  Jerusalem,  a  rest  resulting  from  the  success 


356  EXPOSITION   OF  [sec.  50 

of  his  work  there.  The  earnestness  of  this  request  reveals  Paul's 
belief  that  prayer  avails  to  rescue  us  even  from  bad  men,  and  that 
therefore  their  violence  is  under  God's  control  :  cp.  2  Cor.  i.  11  ; 
also  Eph.  vi.  19,  Col.  iv.  3. 

33.  Concluding  prayer  :  cp.  v.  13.  The  God  of  peace :  so  ch. 
xvi.  20,  1  Cor.  xiv.  33,  2  Cor.  xiii.  11,  Ph.  iv.  9,  1  Th.  v.  23.  In 
face  of  the  storm  ready  to  burst,  Paul  looks  up  to  Him  who  dwells 
in  perfect  peace,  and  who  gives  peace  to  all  who  trust  in  Him. 

Notice  carefully  the  similarity  in  matter  and  phrase  and  tone  of 
vv.  14 — 33  with  ch.  i.  8 — 15.  These  personal  matters  reveal  to 
us,  more  than  anything  else  in  the  epistle,  the  heart  and  feelings 
of  Paul. 


SECTION  L 

SALUTATIONS   TO  ROME 

Ch.  XVI.  i— 16 

/  recomme?td  to  you  Phoebe  our  sister,  she  being  a  deacon  of  the 
church  in  Cenchrece  ;  2  that  ye  may  receive  her  in  the  Lord,  in  a 
manner  worthy  of  the  saints,  and  may  stand  by  her  in  whatever 
matter  she  may  need  you.  For  she  also  has  been  a  protector  of 
many,  a?id  of  myself 

3  Salute  Prisca  and  Aquila,  my  fellow-workers  in  Christ  Jesus, 
*who  on  behalf  of  my  life  laid  dotvn  their  own  neck;  to  whom 
not  only  I  give  thanks  but  also  all  the  churches  of  the  Gentiles : 
5  and  salute  the  church  in  their  house.  Salute  Epanetus,  my 
beloved,  who  is  a  firstfruit  of  Asia  for  Christ.  6  Salute  Mary 
who  laboured  much  for  you.  7  Salute  Andronicus  and  Junias,  my 
kinsfolk  and  my  fellow-prisoners,  who  are  of  note  among  the 
apostles,  who  were  in  Christ  before  me.  s  Salute  Ampliatus,  my 
beloved  in  the  Lord.  9  Salute  Urban,  our  fellow-worker  in  Christ, 
and  Stachys,  my  beloved.  10  Salute  Apelles,  the  proved  one  in 
Christ.  Salute  those  from  the  household  of  Aristobulus.  n  Salute 
Herodion,  my  kinsman.  Salute  them  from  the  household  of 
Narcissus,    who    are    in    the    Lord.      la  Salute    Tryphana    and 


sec.  50]  ROMANS   XVI.    1—16  357 

Tryphosa,  who  labour  in  the  Lord.  Salute  Persis  the  beloved, 
who  laboured  much  in  the  Lord.  13  Salute  Rufus,  the  chosen  in 
the  Lord,  and  his  mother  and  mine.  ,4  Salute  Asyncritus,  Phlegon, 
Hermes,  Patrobus,  Hennas,  and  the  brethren  with  them.  15  Salute 
Philologus  and  Julia,  Nereus  and  his  sister,  and  Olympas  and  all 
the  saints  with  them.  16  Salute  one  another  with  a  holy  kiss. 
All  the  churches  of  Christ  salute  you. 

1,  2.  Phoebe :  not  mentioned  elsewhere.  These  words  suggest 
that  she  was  the  bearer  of  this  epistle.  Deacon:  see  under 
ch.  xii.  7.  She  held  an  office  in  the  church,  probably  to  care  for 
the  bodily  wants  of  the  poor  and  sick.  Cenchreae  :  Acts  xviii.  18  : 
the  eastern  port  of  Corinth,  five  miles  away.  In  the  Lord:  cp. 
Ph.  ii.  29.  Their  inward  union  with  their  Master  should  prompt 
them  to  welcome  Phcebe.  Worthy-of  the  saints :  same  word  in 
Eph.  iv.  1,  Ph.  i.  27,  Col.  i.  10,  1  Th.  ii.  12,  3  Jno.  6  :  as  those  who 
belong  to  God  ought  to  receive  a  fellow-servant.  Saints :  as  in 
ch.  i.  7.  Protector  of  many :  probably  by  caring  for  their  wants, 
in  her  office  of  deacon.  That  Phoebe  was  a  sister,  and  still  more 
an  office-bearer,  gave  her  a  claim  on  the  kindness  of  the  Roman 
Christians :  that  she  had  herself  been  a  helper  of  many,  and  of 
Paul  himself,  gave  her  a  special  claim :  and  she  would  probably 
need  their  assistance. 

3 — ha.  Prisca :  or  Priscilla,  Acts  xviii.  2  :  named  before  her 
husband  also  in  Acts  xviii.  18,  26,  2  Tim.  iv.  19.  Fellow-workers  : 
probably  at  Ephesus,  where  they  were  living  a  year  ago :  cp. 
1  Cor.  xvi.  19.  This  implies  that  they  had  only  recently  taken  up 
their  abode  at  Rome.  Perhaps  after  Claudius  died  the  edict  which 
compelled  them  to  leave  Rome  was  no  longer  enforced.  Their 
own  neck :  at  the  risk  of  the  executioner's  axe,  they  had  saved 
Paul's  life.  This  reminds  us  how  much  of  his  history  is  unknown 
to  us.  By  saving  Paul,  they  had  earned  the  thanks  of  all  the 
chnrches  of  the  Gtentiles.  These  words  suggest  that  this  service 
was  known  and  acknowledged.  Church  in  their  house:  so  at 
Ephesus,  1  Cor.  xvi.  19  :  cp.  Col.  iv.  1$,  Philem.  2.  Probably  it  was 
their  custom,  wherever' they  lived,  to  gather  together  their  fellow- 
Christians  in  their  house  for  mutual  edification.  Notice  that  this 
small  part  of  the  Roman  Church  is  called  a  church. 

5£— 16.  Firstfruit:  cp.  ch.  viii.  23.  Asia:  the  Roman  pro- 
vince :  so  Acts  ii.  9,  xvi.  6,  Rev.  i.  4, 1 1.  Laboured  much  for  you : 
understood  by  the  readers,  but  not  by  us.     Junias :   a  man,  or 


358  EXPOSITION   OF  [sec.  51 

Junta  a  woman.  Kinsfolk  :  blood-relations :  so  Mk.  vi.  4,  Acts  x.  24. 
Paul  would  not  state  in  this  special  and  emphatic,  yet  ambiguous, 
way  the  mere  fact  that  they  were  Jews  :  contrast  ch.  ix.  3.  Fellow- 
prisoners :  cp.  Col.  iv.  10,  Philem.  23.  Among  the  apostles :  in  the 
apostolic  circle  they  were  honourably  known.  It  is  utterly  unsafe 
to  infer  from  this  easily-explained  phrase  that  they  were  themselves 
apostles.  Before  me:  consequently,  while  persecuting  the  Church, 
Paul  had  Christian  relatives.  Onr  fellow-worker :  i.e.  with  Paul 
and  his  colleagues:  cp.  2  Cor.  ii.  14 — 17.  The  proved-one:  his 
faith  had  been  put  to  some  special  test.  Rufus  :  possibly  the  same 
as  in  Mk.  xv.  21.  And  mine:  a  recognition  of  special  maternal 
kindness  to  himself.  The  brethren  with  them :  implying  some 
connection,  local  or  in  joint  Christian  enterprise,  altogether  un- 
known to  us.  Another  company  in  v.  15.  Holy  kiss :  1  Cor. 
xvi.  20,  2  Cor.  xiii.  12,  1  Th.  v.  26,  1  Pet.  v.  14.  All  the  churches : 
to  all  whom  he  met,  Paul  said  that  he  was  writing  to  the  Christians 
at  Rome  ;  and  all  sent  greeting. 

Of  the  above  names,  Phoebe,  Prisca,  Mary,  Trypho2na,  Tryphosa, 
Persis,  are  women  :  Juntas  or  Junta  and  Julias  ox  Julia  are  doubt- 
ful :  the  rest  are  men. 

That  Paul  knew  so  many  persons  in  a  city  he  had  never  visited, 
need  not  surprise  us  :  for  all  sorts  of  people  went  to  live  at  Rome. 
Two-thirds  of  the  names  are  Greek.  And  even  Roman  names 
might,  as  in  the  case  of  Paul,  be  names  of  Jews  and  Greeks.  The 
case  of  Aquila  suggests  how  some  others  mav  have  become  known 
to  Paul. 


SECTION  LI 

A    WARNING  AGAINST  DIVISION 

Ch.  XVI.  17—20 

But  I  exhort  you,  brethren,  to  mark  those  who  make  the  divisions 
and  the  snares  contrary  to  the  teaching  which  ye  learnt.  ,s  For 
such  men  do  not  serve  the  Lord  Christ,  but  their  own  belly :  and 
through  their  smooth  talking  and  Jine  talking  they  deceive  the 
hearts  of  the  guileless.     ,9  For  your  obedience  has  reached  to  all 


sec.  51]  ROMANS   XVI.    17—20  359 

men.  In  you  then  I  rejoice.  But  I  desire  you  to  be  wise  for 
that  which  is  good,  and  pure  for  that  which  is  evil.  20  A?id  the 
God  of  peace  will  crush  Satan  under  your  feet  quickly.  The  grace 
of  our  Lord  fesus  Christ  he,  with  you. 

17—19.  Divisions :  so  1  Cor.  Hi.  3,  Gal.  v.  20.  Snares :  so  ch. 
xiv.  13.  They  who  set  Christian  against  Christian  are  setting  a  trap 
into  which  both  themselves  and  others  are  likely  to  fall.  Contrary 
to  etc.:  explained  in  v.  18.  Paul  taught  men  to  serve  Christ: 
these  men  serve  their  lower  appetites.  Men  serve  their  own  belly 
when  they  make  its  gratification  the  aim  of  their  life  :  cp.  ch.  vi.  12, 
Ph.  iii.  19.  Paul  here  uncovers  the  real  source  and  tendency  of  all 
party  spirit,  viz.  self-gratification  ;  in  this  case,  of  a  gross  kind. 
The  guileless  :  lacking,  as  the  context  implies,  not  only  deceit  but 
wisdom.  That  innocent  men  are  their  victims,  increases  the  guilt 
of  the  deceivers.  These  men  are  a  complete  contrast  to  those  in 
ch.  xiv.  6  who,  while  eating  food  which  some  disapprove,  eat  it 
"  for  the  Lord."  For  your  obedience  and  in  you  then :  in  sharp 
contrast  to  the  guileless  who  are  led  into  disobedience.  Has 
reached  to  all :  as  good  tidings  :  cp.  1  Th.  i.  8  ;  Rom.  i.  8. 

20.  From  the  authors  of  discord  Paul  turns  to  the  God  of 
peace :  cp.  ch.  xv.  33.  Satan :  a  Hebrew  word  denoting  adver- 
sary :  e.g.  1  Kgs.  xi.  14,  23,  25,  Num.  xxii.  22,  32  ;  and  used  in 
Job  i.  6 — 12,  Zech.  iii.  1,  1  Chr.  xxi.  1  for  the  great  supernatural 
adversary  of  God  and  man  :  cp.  Rev.  xx.  2,  1  Cor.  v.  5,  etc.  As 
hostile  to  the  God  of  peace,  he  is  an  author  of  confusion.  Will 
crush  Satan  :  thus  fulfilling  the  promise  in  Gen.  iii.  15,  which  is  in 
part  fulfilled  in  each  victory  over  evil.  Under  your  feet :  which 
God  will  make  strong  enough  to  crush  Satan.  Quickly:  for  in 
Christ  the  battle  is  already  over.  The  grace  etc. :  may  the  favour 
of  our  Master  be  your  companion. 

That  Paul  refers  to  the  divisions  only  for  a  moment  at  the  end 
of  his  letter,  suggests  that  this  evil  was  not  serious  at  Rome.  That 
this  reference  is  found  in  a  letter  written  probably  from  Corinth 
where  divisions  were  rife  (1  Cor.  i.  11,  2  Cor.  xi.  11 — 15),  is  a  mark 
of  genuineness. 


360  EXPOSITION   OF  [sec.  52 

SECTION  LIT 

SALUTATIONS  FROM  CORINTH:   AND  DOXOLOGY 

Ch.  XVI.   21—27 

Timothy  my  fellow-worker  salutes  you ;  and  Lucius  and  Jason 
a?id  Sosipater,  my  kinsmen.  n  I,  Tertius,  who  wrote  the  letter  in 
the  Lord)  salute  you.  23  Gaius,  the  host  of  me  and  of  the  whole 
churchy  salutes  you.  Erastus,  the  steward  of  the  city,  salutes  you  : 
and  the  brother  Quartus. 

85  To  Him  that  is  able  to  establish  you,  according  to  my  Gospel 
a?id  the  proclamation  of  Jesus  Christ,  according  to  a  revelation 
of  a  mystery  kept  in  silence  for  eternal  times  26  but  manifested  now, 
and  made  known,  through  prophetic  writings,  according  to  a 
command  of  the  eter?ial  God,  for  obedie?ice  of  faith,  for  all  the 
nations,  27  to  the  only  wise  God  through  Jesus  Christ;  to  whom 
be  the  glory  for  the  ages.    Amen. 

Verse  20  seemed  to  be  the  end  of  the  letter.  But,  after  writing 
it,  Paul  either  receives  or  remembers  the  greetings  from  Corinth  to 
Rome  which  follow.  He  adds  them  as  a  postscript  ;  and  then 
concludes  again  with  a  doxology. 

21 — 23.  Timothy  my  fellow- worker :  so  Acts  xvi.  3,  xvii.  14, 15, 
xviii.  5.  When  Paul,  after  writing  this  letter,  started  from  Corinth 
to  Jerusalem,  Timothy  was  with  him  :  see  Introd.  iv.  4  ;  Acts  xx.  4. 
Lucius:  same  name  in  Acts  xiii.  1.  Jason:  same  name  in  Acts 
xvii.  5.  Whether  they  were  the  same  men,  we  cannot  tell. 
Sosipater  :  possibly  the  same  as  Sopater  in  Acts  xx.  4.  My 
kinsmen:  as  in  v.  7.  In  our  total  ignorance  of  Paul's  family,  we 
need  not  wonder  that  he  had  three  relatives  at  Rome  and  three  at 
Corinth.  Tertius,  who  wrote  the  letter,  inserts  a  greeting  in  his 
own  name.  The  use  of  a  secretary  is  also  implied  in  1  Cor.  xvi.  21, 
2  Th.  iii.  17.  But  the  peculiarity  and  close  similarity  of  style 
suggest  that  we  have  dictated  words  of  Paul.  Gains  :  perhaps  the 
same  as  in  1  Cor.  i.  14.  If  so,  his  name  confirms  our  inference 
that  this  letter  was  written  from  Corinth.  Same  name  in  Acts 
xix.  29,  xx.  4  :  it  was  very  common.  Of  the  whole  church :  either 
by  finding  room  for  its  meetings,  or  by  entertaining  many  of  its 
members.     Erastus:    probably  not  the  same  as  in  Acts  xix.  22. 


'  or 
UNIVERSITY 

sec.  52]  H^i%.5VI-    2I~2?  36i 

The  commonness  of  the  name  leaves  us  uncertain  whether  he  was 
the  same  as  in  2  Tim.  iv.  20.  Steward :  in  charge  of  the  city 
finances.  This  mention  of  a  Christian  in  an  influential  position 
confirms  1  Cor.  i.  26,  "  not  many  mighty." 

24.  Certainly  spurious.  Of  w.  25 — 27,  Origen  says  in  his 
commentary,  "  In  other  copies,  i.e.  in  those  not  desecrated  by 
Marcion,  we  find  this  passage  itself  differently  placed.  For  in 
some  MSS.,  after  the  place  we  have  mentioned  above,  viz.  'but  all 
that  is  not  of  faith  is  sin,'  joining  on  at  once  is  read  '  but  to  Him 
that  is  able  to  establish  you.'  But  other  MSS.  have  it  at  the  end  as 
now  placed."  These  verses  follow  ch.  xiv.  23  in  one  uncial  and 
in  many  later  copies.  A  few,  including  the  Alex.  MS.,  have  it  in 
both  places  ;  and  a  few  in  neither.  But  the  authority  of  nearly  all 
the  oldest  copies,  of  the  oldest  versions,  and  of  Origen  the  earliest 
commentator,  puts  beyond  doubt  that  the  verses  are  genuine,  and 
that  their  place  in  our  Bible  is  the  right  one. 

25.  Paul  put  his  usual  farewell  in  v.  20  ;  and  now,  instead  of 
repeating  it,  concludes  with  a  doxology  :  cp.  2  Pet.  iii.  18,  and 
especially  Jude  24.  In  view  of  hostile  influences  around,  he  looks 
up  to  Him  that  is  able  to  establish,  i.e.  to  give  immoveable  firm- 
ness :  same  word  in  ch.  i.  11,  2  Th.  ii.  17,  iii.  3.  According  to  my 
Gospel:  same  words  in  ch.  ii.  16:  an  unshaken  position  in 
harmony  with  the  tidings  of  salvation.  Proclamation  :  as  in 
ch.  ii.  21  :  same  word  in  1  Cor.  i.  21,  ii.  4,  xv.  14,  2  Tim.  iv.  17, 
Tit.  i.  3.  The  good  news  is  also  an  announcement  made  by  Christ 
as  herald:  cognate  word  in  chs.  ii.  21,  x.  8, 14,  15.  Revelation  :  as 
in  ch.  i.  17.  Mystery:  as  in  ch.  xi.  25.  Eternal,  or  age-lasting : 
cognate  to  ages  in  v.  27,  and  age  in  ch.  xii.  2.  Eternal  times  :  same 
words  in  2  Tim.  i.  9,  Tit.  i.  2.  Since  the  plural  times  cannot 
denote  the  uncreated  pre-existence  of  God,  this  term  can  only 
denote  the  long  ages  before  the  appearance  of  Christ,  during  which 
the  salvation  afterwards  announced  in  the  Gospel  for  all  that 
believe  was  kept  in  silence.  But  even  then  it  was  "  promised  :  " 
Tit.  i.  2.  A  similar  use  of  the  word  eternal  for  a  long  period  of 
past  time  is  found  (lxx.)  in  Pss.  xxiv.  7,  9,  lxxvii.  5,  Isa.  lviii.  12, 
lxi.  4.  In  the  Gospel  God  reveals,  by  a  proclamation  brought  by 
Christ,  a  purpose  kept  in  silence  during  long  ages  and  unknown 
now  except  to  those  to  whom  the  Spirit  of  God  reveals  it,  viz.  that 
without  respect  of  nationality  God  saves  all  who  believe  :  a  close 
parallel  in  Eph.  iii.  2 — 11. 

26.  Manifested  :  as  in  ch.  i.  19  :  set  publicly  before  men,  viz.  by 
the  coming  and  preaching  of  Christ.     Now :   in  Paul's  own  day. 


362  EXPOSITION   OF  [sec.  52 

By  means  of  prophetic  writings :  viz.  the  Jewish  Scriptures : 
cp.  chs.  i.  2,  iii.  22.  The  apostles  proved  that  Jesus  is  the  Christ, 
and  thus  made  known  the  mystery  of  salvation,  by  showing  that  in 
Him  were  fulfilled  the  O.T.  descriptions  of  the  Messiah.  So  Acts 
xviii.  28,  2  Tim.  iii.  15.  Thus  the  O.T.  held  a  place  in  their 
teaching  it  cannot  have  with  us  who  received  O.T.  and  N.T.  at 
the  same  time  and  with  like  authority.  According  to  a  command 
of  God:  so  1  Tim.  i.  1,  Tit.  i.  3.  The  Gospel  was  preached  to 
the  Gentiles  at  the  bidding  of  God.  Eternal  or  age-lasting  God: 
reigning  throughout  the  age-lasting  times.  The  use  of  the  same 
adjective  in  the  same  sentence  for  limited  and  for  unlimited 
duration,  need  not  surprise  us.  In  each  case,  it  denotes  long 
duration  :  and  this  is  the  meaning  of  the  word.  That  God  has 
neither  beginning  nor  end,  and  that  the  long  ages  of  silence  had 
both,  the  readers  knew  so  well  that  express  distinction  was  need- 
less. For  obedience  of  faith :  as  in  ch.  i.  5  :  purpose  of  the 
command  to  preach  the  Gospel.  For  all  the  nations :  persons 
embraced  in  this  purpose  :  cp.  ch.  i.  5. 

27.  God  alone  wise :  cp.  1  Tim.  i.  17,  "alone  God ; ■  ch.  vi.  16, 
"  alone  has  immortality.''  The  Father,  even  as  compared  with  the 
Son,  is,  as  the  fount  of  deity,  the  one  ultimate  source  of  wisdom 
and  possessor  of  immortal  life  :  cp.  ch.  xi.  33.  Through  Jesus 
Christ :  as  the  channel  through  which  the  Father  manifests  Him- 
self and  accomplishes  His  purposes.  At  this  point  the  sentence  is 
broken  off,  and  concludes  with  a  relative  clause  :  to  whom  be  etc. 
The  glory  for  the  ages,  or  for  ever :  as  in  ch.  xi.  36.  It  is  quite 
uncertain  whether  or  not  Paul  added  of  the  ages,  as  in  Gal.  i.  5, 
Ph.  iv.  20,  1  Tim.  i.  17,  2  Tim.  iv.  18. 

A  close  parallel  in  Jude  24,  25  :  "  To  Him  who  is  able  to  guard 
you  from  stumbling,  and  to  set  you  in  the  presence  of  His  glory 
without  blemish,  in  gladness,  to  Him  who  is  alone  God  our 
Saviour  through  Jesus  Christ  our  Lord,  be  glory,  greatness,  might, 
and  authority,  before  all  the  age  and  now  and  for  all  the  ages. 
Amen." 

Paul  turns  from  the  perils  around  to  Him  whose  power  is  able 
to  preserve  the  Roman  Christians  unmoved  amid  all.  He  is 
encouraged  by  remembering  that  what  he  desires  for  them  is  but 
a  realisation  of  that  which  Christ  was  sent  forth  from  God  to 
proclaim,  an  accomplishment  of  a  purpose  which,  after  lying  hidden 
for  long  ages  in  the  mind  of  God,  had  in  their  days  been  revealed. 
He  remembers  that  to  prepare  the  way  for  the  Gospel  the  prophets 
had  written,  that  the  Gospel  was  preached  by  the  command  of  God, 


sec.  52]  ROMANS   XVI.    21—27  363 

in  order  to  lead  all  men  to  obey  God.  A  contemplation  of  this  eternal 
purpose,  and  of  the  means  by  which  God  is  slowly  but  surely 
advancing  to  its  accomplishment,  calls  forth  praise  to  the  all-wise 
God.  But  Paul  cannot  ascribe  praise  to  the  Father  without 
speaking  of  Him  through  whom  alone  the  light  of  the  Father's 
wisdom  has  fallen  on  our  race.  And,  while  he  praises  the  might 
and  wisdom  of  God,  he  knows,  with  heart-felt  approbation,  that  the 
song  of  praise  will  go  up  for  ever. 

Thus  this  glorious  epistle  leaves  us  gazing  into  the  endless 
succession  of  coming  ages  and  listening  to  the  song  which  through- 
out each  successive  age  will  rise  with  louder  and  sweeter  note  to 
Him  who,  before  the  ages  were,  formed  for  us,  whom  He  foresaw 
in  sin  and  ruin,  His  wondrous  and  costly  purpose  of  salvation  and 
life,  who  throughout  the  successive  ages  of  the  earlier  covenants 
carried  His  purpose  towards  and  to  its  historic  completion  in  Jesus 
of  Nazareth,  and  who  now  day  by  day  carries  forward  the  same 
purpose  by  His  Spirit  in  the  hearts  of  us  His  children  until  that 
day  when  we  and  Paul  and  the  whole  family  of  earth  and  heaven 
shall  join  in  that  anthem  of  praise  whose  notes  from  afar,  as  the 
weary  pen  of  the  apostle  falls  from  his  hand,  are  already  ringing 
in  his  ears. 


DOCTRINAL   RESULTS 

DISSERTATION  I 
PAULS    VIEW  OF  THE  GOSPEL  AND   OF  CHRIST 

1.  In  Introd.  iii.,  we  found  proof  that  the  Epistle  to  the  Romans 
as  we  have  it  in  Greek  and  English  is  a  copy  or  translation,  correct 
within  certain  specified  limits,  of  a  letter  actually  written  by  Paul. 
Therefore,  while  studying  it,  we  have  been  in  the  presence,  and 
have  listened  to  the  voice,  of  an  apostle.  We  shall  now  consider 
his  claims  to  our  confidence,  and  the  practical  worth  of  his  testi- 
mony touching  the  teaching  and  the  dignity  of  Christ. 

2.  We  notice  Paul's  wide  range  of  thought,  and  his  careful 
observation  of  men  and  things.  He  sees  in  the  material  universe 
a  revelation  of  God  to  all  men  ;  and  in  the  inborn  moral  sense  of 
the  Gentiles  he  finds  a  divine  law  by  which  they  will  be  judged  : 
chs.  i.  19,  20  ;  ii.  14, 15.  In  the  groans  of  the  lower  creatures,  he  hears 
an  unconscious  prophecy  of  coming  deliverance:  ch.  viii.  19 — 22. 
The  folly  and  shame  of  the  heathen  are  to  him  a  proof  of  God's 
anger  against  them  :  ch.  i.  21 — 32.  Yet  he  is  prepared  to  admit 
excellence  among  them  acceptable  to  God  :  ch.  ii.  26,  27.  He  has 
considered  the  claims  of  the  rulers  of  the  State,  and  the  origin  of 
their  authority  :  ch.  xiii.  1 — 7.  All  this  betrays,  not  merely  a  man 
born  and  for  many  years  living  among  Gentiles,  but  one  who  has 
not  thought  it  beneath  him  to  make  them  an  object  of  study. 

We  notice  also  his  complete  freedom  from  Jewish,  and  from 
Anti-Jewish,  prejudice.  He  gives  the  Gentiles  credit  for  occasional 
morality,  and  shows  that  in  many  cases  the  greater  knowledge  of 
the  Jews  did  but  increase  their  guilt  :  ch.  ii.  17 — 29.  He  recognises 
the  great  advantages  of  Israel,  but  declares  that  the  Gentiles  are 

364 


diss,  i]  DOCTRINAL   RESULTS  365 

without  excuse  :  chs.  iii.  1,  ix.  4,  5,  i.  20.  We  observe  the  impar- 
tiality with  which  he  looks  at  both  sides  of  a  question,  and  gives  to 
each  man  his  due  ;  e.g.  his  words  in  ch.  xiv.  to  the  weak  and  to 
the  strong.  And  we  notice  his  readiness,  while  claiming  apostolic 
authority,  to  reason  out  the  matters  brought  before  his  readers. 
Even  his  outbursts  of  exultation  take  the  form  of  argument. 

We  are  strongly  impressed,  not  only  with  Paul's  fairness  and 
intellectual  power,  but  with  his  moral  worth  and  his  intense 
earnestness.  Everything  in  the  epistle  bears  the  stamp  of  reality. 
The  writer  is  evidently  a  good  man  ;  and  believes,  and  is  deeply 
moved  by,  all  he  says.  It  is  equally  certain  that  he  has  had 
abundant  means  of  information  :  for  he  has  been  a  colleague  both 
of  the  murderers,  and  of  the  chosen  disciples,  of  Christ.  In  the 
noonday  of  life,  as  we  learn  from  1  Cor.  xv.  9,  Gal.  i.  13,  Ph.  iii.  5, 
1  Tim.  i.  13,  he  found  reason  for  leaving  the  former  and  joining 
the  latter. 

We  have  therefore  in  Paul  a  witness  who  has  had  ample  oppor- 
tunities of  knowing  that  about  which  he  writes,  a  man  of  keen 
observation  and  impartial  judgment,  and  of  undoubted  honesty. 
What  does  he  say  about  the  teaching  and  the  claims  of  Jesus  ? 

3.  On  p.  250  we  saw  that  the  whole  epistle  is  an  assertion, 
defence,  and  development  of  five  great  doctrines,  viz.  Justification 
through  Faith,  and  through  the  Death  of  the  Son  of  God,  Sanctification 
in  Christ,  through  Faith,  and  in  the  Holy  Spirit.  Of  these  doctrines, 
the  first  is  the  most  prominent.  It  is  formally  asserted  in  ch.  i.  16, 17, 
at  the  beginning  of  the  epistle  ;  is  supported  in  chs.  i.  18 — iii.  20  by 
proof  that  apart  from  the  Gospel  all  men  are  exposed  to  punish- 
ment ;  is  reasserted  in  ch.  iii.  21,  22  ;  and  is  supplemented  in  ch.  iii. 
24 — 26  and  in  chs.  vi. — viii.  by  the  doctrines  of  Justification  through 
Christ's  Death  and  Sanctification  in  Christ,  which  harmonize  Justifi- 
cation through  Faith  with  the  justice  and  the  holiness  of  God.  Of 
this  primal  doctrine,  Sanctification  through  Faith  is  a  development. 
Sanctification  in  the  Spirit  is  made  needful  by  man's  felt  inward 
bondage  to  sin.  In  chs.  ix. — xi.,  the  primal  doctrine  and  its 
consequences  are  shown  to  be  in  harmony  with  the  earlier  revela- 
tions to  Abraham  and  through  Moses  to  Israel.  The  chapters 
following  are  an   application   of  the   above  doctrines  to  sundry 


366  ROMANS  [diss,  i 

matters  in  practical  life.  Thus  the  whole  epistle  is  a  development, 
in  view  of  the  character  of  God  and  the  facts  of  human  nature,  of 
one  great  fundamental  doctrine.  This  doctrine,  thus  developed,  is 
the  Gospel  of  Paul ;  the  good  news  he  everywhere  announced,  and 
for  which  he  claimed  the  belief  of  all  men. 

4.  No  one  who  reads  this  epistle  can  doubt  for  a  moment  that 
Paul  himself  fully  believed  these  great  doctrines.  And  it  is 
evident  that  they  aroused  the  deepest  emotions  of  his  heart, 
and  were  the  directive  principle  of  his  life.  This  is  proved  by 
the  bright  and  peaceful  hope  and  the  exultant  joy  which  gild 
these  pages,  a  joy  undimmed  by  the  hardship  and  peril  (see 
chs.  viii.  35,  36,  xv.  31,  32)  which  have  left  their  mark  on  this 
epistle.  For,  evidently,  Paul's  belief  of  these  doctrines  was  the 
ground  of  all  his  hope  and  the  source  of  all  his  joy.  Of  the 
sincerity  of  his  belief,  he  gave  proof  by  passing,  in  the  midst  of 
a  public  career,  from  the  ranks  of  the  persecutors  to  those  of  the 
persecuted. 

5.  We  now  ask,  How  came  Paul  to  believe  these  doctrines,  and 
on  what  grounds  did  his  belief  rest  ?  Since  the  Gospel  proclaims 
pardon  from  God,  nothing  less  than  a  revelation  from  God  is 
sufficient  ground  for  belief  of  it.  And  we  have  not  in  this  case 
a  universal  revelation  like  that  which  makes  known  to  every  man 
the  eternal  principles  of  right  and  wrong.  John  the  Baptist 
needed  no  proof  (cp.  Jno.  x.  41)  for  his  moral  teaching  :  because 
he  did  but  re-echo  a  voice  of  authority  which  speaks  in  every 
heart.  But  the  Gospel  rather  contradicts  than  re-echoes  the 
voice  within.  For  it  proclaims  life  for  men  whose  conscience 
condemns  them  as  worthy  to  die.  Therefore  no  intelligent  man 
will  believe  the  good  news  of  life  unless  it  be  supported  by 
an  authority  equal  to  that  which  has  already  proclaimed  his 
condemnation. 

We  have  seen  that  Paul  accepts  these  doctrines  with  perfect 
confidence,  but  gives  no  proof  of  them.  That  such  a  man 
accepted  such  doctrines,  is  a  well-attested  mental  fact  which 
requires  explanation.  We  ask  again,  On  what  grounds  did  he 
accept  them? 

6.  Paul   teaches   frequently  that   Christ  is  the  personal  object 


diss,  i]  DOCTRINAL   RESULTS  367 

of  saving  faith  :  e.g.  Rom.  iii.  22,  Gal.  ii.  16,  20.  This  implies 
that  the  glad  tidings  of  salvation  came  through  His  lips  and 
were  accepted  by  Paul  on  His  authority.  This  is  also  expressly 
asserted  in  Gal.  i.  II,  12.  And  it  is  the  only  explanation,  and 
a  complete  explanation,  of  the  serene  confidence  with  which  in 
this  epistle  Paul  asserts  without  proof  the  doctrines  of  the  Gospel. 
Consequently,  the  intensity  of  his  conviction  that  these  doctrines 
are  divinely-revealed  truth  is  a  measure  of  his  confidence  that 
they  were  actually  taught  by  Jesus.  This  evidence  is  confirmed, 
and  the  proof  thereby  afforded  raised  to  absolute  certainty,  by 
the  fact  that  these  doctrines  or  doctrines  equivalent  are  taught 
more  or  less  definitely,  and  are  directly  attributed  to  Christ,  by 
other  N.T.  writers:  see  pages  113,  119.  Therefore,  whatever 
we  may  think  of  the  teaching  and  the  claims  of  Christ,  we  are 
compelled  to  admit  as  historic  fact  that  the  above  doctrines, 
assumed  with  complete  confidence  by  Paul,  were  actually  taught 
by  Jesus  of  Nazareth. 

7.  We  now  ask,  How  came  Paul  to  accept  the  simple  authority 
of  Jesus  as  sufficient  proof  of  the  truth  of  these  important 
doctrines  ?  To  answer  this  question,  I  shall  endeavour  to  re- 
produce Paul's  conception  of  Jesus. 

Throughout  the  epistle,  Paul  betrays  perfect  confidence  that 
Jesus  of  Nazareth  is  the  promised  Messiah,  by  using  the  word' 
Christ  as  His  proper  name. 

Jesus  Christ  is,  in  Paul's  view,  the  channel  of  blessing  from 
God  to  man,  blessing  designed  for  all  and  actually  received  by 
many  :  ch.  v.  15 — 19.  Through  Christ,  Paul  was  reconciled  to  God, 
made  an  object  of  His  favour,  and  called  to  be  an  apostle  :  ch.  i.  5, 
v.  1,  11.  Through  Christ,  he  now  exults  in  God  and  will  hereafter 
reign  in  life  :  ch.  v.  11,  17.  He  bids  his  readers  reckon  themselves 
to  be,  in  Christ,  dead  to  sin  and  living  for  God  ;  and  in  Him  he 
has  been  made  free  from  the  power  of  sin:  chs.  vi.  II,  viii.  2. 
Hence  it  is  in  or  through  Christ  that  God  manifests  His  infinite 
wisdom  and  love  ;  and  through  Christ  Paul's  praises  go  up  to  God  : 
chs.  xvi.  27,  viii.  39  ;  i.  8,  vii.  25.  Through  Christ,  God  will 
judge  the  world  :  ch.  ii.  16.  Justification  is  attributed  specially 
to  the  death  of  Christ  :  chs.  iii.  25,  v.  9,   10.      The  mention  of 


368  ROMANS  [diss,  i 

"blood"  implies  a  violent  death;  and  ch.  vi.  6  reminds  us  that 
the  violence  took  the  form  of  crucifixion.  To  this  death  Christ 
submitted  deliberately,  by  the  will  of  God,  for  our  good  and  to 
make  us  servants  of  Christ  :  chs.  iii.  25,  v.  6 — 8,  xiv.  9,  15.  The 
need  for  so  costly  a  means  of  salvation  lay  in  our  sins  ;  looked 
at  in  the  light  of  the  justice  of  God  :  chs.  iv.  25  ;  iii.  26. 

The  above  teaching  implies  that  Christ's  relation  to  God  differs 
in  kind  from  ours,  and  therefore  puts  Him  infinitely  above  us. 
That  Christ's  death  saves  us  from  the  consequences  of  our  sins, 
implies  that,  while  all  others  have  sinned,  He  is  sinless.  This  is 
confirmed  by  ch.  viii.  3,  "  in  the  likeness  of  the  flesh  of  sin."  Again, 
that  the  death  of  one  man  made  it  consistent  with  the  justice  of 
God  to  offer  salvation  to  all  men,  implies  that  in  essential  worth 
the  one  Man  surpassed  the  entire  race.  The  difference  between 
Christ  and  ourselves  is  further  seen  in  the  frequently-recurring 
words  in  Christ.  Speaking  of  a  man  of  flesh  and  blood  who  lived 
in  his  own  day,  and  is  now  dead  and  gone,  Paul  declares  Him  to 
be  the  vital  element  in  which  His  servants  are,  and  live,  and  exult, 
and  speak,  and  write,  and  work  :  chs.  xvi.  7,  11  ;  vi.  11  ;  xv.  17  ; 
ix.  1  ;  xvi.  22,  3,  12.  The  Spirit  of  God  is  the  Spirit  of  Christ ;  and 
the  presence  of  the  Spirit  of  God  is  the  life-giving  presence  within 
us  of  Christ  Himself:  ch.  viii.  9,  10.  Absent  in  body,  Christ  is 
still  the  Master  whom  we  obey  and  before  whom  we  stand : 
chs.  xiv.  8,  xvi.  1 8. 

Having  learnt  that  Jesus  is  infinitely  above  us,  we  are  not 
surprised  to  find  Him  placed  by  Paul  infinitely  near  to  God.  That 
one  man  died  to  save  a  race  of  men,  is  said  in  ch.  v.  6 — 8  to  be  a 
wonderful  proof  of  God's  love  to  the  race.  This  implies  that  the 
one  Man  stands  infinitely  nearer  to  God  than  does  the  race  He 
came  to  save. 

We  notice  that  five  times  Christ  is  called,  in  distinction  from 
others,  and  as  a  mark  of  great  and  peculiar  dignity,  the  Son  of  God> 
and  twice  more  by  the  still  more  definite  term  His  own  Son;  and 
that  this  relation  to  God  is  appealed  to  as  proof  of  God's  love  to  us 
and  of  the  earnestness  of  His  purpose  to  bless  us  :  see  chs.  i.  3,  4, 
v.  10,  viii.  3,  29,  32.  This  implies  that  Jesus  is  the  Son  of  God  in 
a  sense  which  marks  Him  off  from  us  as  holding  a  nearer  relation 


diss,  i]  DOCTRINAL   RESULTS  369 

to  God  which  raises  Him  infinitely  above  us,  and  made  Him  an 
appropriate  channel  of  unique  and  infinite  blessing  from  God  to 
all  men. 

The  word  Son  suggests  the  idea  of  origin.  Consequently  the 
term  Son  of  God  suggests  that  this  infinite  difference  lies  in  a 
different  mode  of  derivation  from  the  common  Father  of  Him 
and  of  us. 

Again,  the  unique  position  held  by  Christ  in  this  epistle,  and  His 
unique  relation  to  God  arising  from  His  unique  mode  of  derivation 
from  Him,  suggest  at  once  and  irresistibly  that  the  title  So?i  of  God 
marks  Him  off  not  only  from  us  sinners  but  from  the  loftiest  of  the 
creatures  of  God.  That  God  sent  His  own  Son  into  the  world, 
implies  His  pre-existence  as,  though  not  yet  incarnate,  holding  a 
unique  relation  to  God  as  derived  from  Him.  The  only  explana- 
tion of  this  difference  is  that,  whereas  all  they  were  created,  He 
is  without  beginning,  the  eternal  Son  of  God. 

The  word  Son  implies  not  only  derivation  but  subordination. 
And  throughout  this  epistle  we  find  absolute  subordination  of  the 
Son  to  the  Father.  The  word  God  designates  the  Father,  even  in 
distinction  from  Christ  :  ch.  v.  8,  II,  etc.  It  is  by  the  Father,  and 
to  accomplish  His  purpose,  that  Jesus  was  "set  forth  in  His 
blood  :  "  ch.  iii.  25.  It  is  to  the  Father  that  we  are  reconciled 
through  the  Son  :  ch.  v.  I,  10.  He  it  is  that  raised  Christ,  and  to 
Him  Paul's  songs  of  praise  go  up  :  chs.  iv.  24,  vi.  4,  x.  9  ;  xi.  33—36, 
xvi.  25 — 27.  In  all  these  places  the  Father  is  described  by  the 
simple  term  God. 

Similar  teaching  is  abundant  in  all  the  epistles  bearing  the  name 
of  Paul.  See  especially  Col.  i.  15 — 18,  where  he  speaks  of  "the 
Son  of  His  love "  as  "  Firstborn  before  every  creature,"  because 
"in  Him"  and  "through  Him  and  for  Him  were  created"  the 
various  and  shining  ranks  of  the  celestial  hierarchy.  All  this 
eaves  no  room  to  doubt  that  across  the  infinite  gulf  which  separates 
the  Creator  from  even  the  noblest  and  earliest  of  His  creatures, 
and  infinitely  near  and  dear  to  the  Father,  Paul's  faith  beheld  his 
Master,  Christ. 

The  title  Son  of  God  is  given  to  Christ  as  a  mark  of  special 
dignity  in  Jno.  i.  34,  50,  v.  25,  xi.  4,  xix.  7,  xx.  31  ;  1  Jno.  i.  3,  7, 

24 


370  ROMANS  [diss,  i 

iii.  8,  23,  iv.  10,  15,  v.  5,  9,  10,  II,  13,  20.  That  it  denotes  a  unique 
relation  to  God,  is  made  conspicuous  in  the  title  Only-begotten  Son, 
in  Jno.  iii.  16,  18,  1  Jno.  iv.  9.  The  Son  declares  that  He  does 
whatever  the  Father  does,  has  whatever  the  Father  has,  and  is 
one  with  the  Father:  Jno.  v.  19,  xvi.  15,  x.  30.  The  Jews  under- 
stood that  by  so  speaking  He  was  claiming  to  be  equal  to  God. 
Yet  the  writer,  careful  at  other  times  (cp.  chs.  ii.  21,  xxi.  23)  to 
guard  his  Master's  words  from  misinterpretation,  does  not  say  that 
in  this  case  they  were  misunderstood.  In  ch.  i.  1 — 3,  we  read  that 
the  Word  was  in  the  beginning  with  God,  and  was  God,  and 
that  through  Him  all  things  were  made  :  and  v.  14  leaves  no  room 
to  doubt  that  the  Word  became  incarnate  as  Jesus.  In  ch.  xx.  28, 
He  is  represented  as  accepting  from  Thomas  the  august  title  "  my 
Lord  and  my  God? 

That  the  being  of  the  Son  is  derived  from  the  Father,  is  plainly 
taught  in  Jno.  v.  26:  "Just  as  the  Father  has  life  in  Himself,  so 
also  to  the  Son  has  He  given  to  have  life  in  Himself."  So 
ch.  vi.  57  :  "I  live  because  of  the  Father."  From  chs.  v.  19,  30, 
xiv.  28,  we  learn  that  this  derivation  involves  subordination  :  "  the 
Son  can  do  nothing  from  Himself,  nothing  except  what  He  sees 
the  Father  doing  ; "  as  He  hears  He  judges,  seeking  not  his  own 
will  but  the  will  of  Him  that  sent  Him ;  "  My  Father  is  greater 
than  I."  All  this  by  no  means  implies  inferiority  or  later  origin  ; 
but  only  that  the  Son  is  an  infinite  Outflow  of  an  infinite  Source, 
and  His  whole  life  a  life  of  devotion  to  the  Father. 

The  superiority  of  the  Son  even  to  the  brightest  in  heaven  is  very 
conspicuous  in  Rev.  i.  5,  6,  v.  6 — 14 :  contrast  chs.  xix.  10,  xxii.  9, 
where  an  angel  refuses  worship  and  bids  John  to  "  worship  God." 

The  title  Son  of  God  is  given  to  Christ  as  one  of  great  and 
unique  dignity  in  Mt.  iii.  17,  iv.  3,  xiv.  33,  xvi.  16 ;  Mk.  i.  It,  iii.  11, 
v.  7,  ix.  7,  xii.  6,  xiv.  61  ;  Lk.  i.  32,  iii.  22,  iv.  3,  viii.  28,  ix.  35, 
x.  22  ;  Acts  ix.  20 ;  Heb.  i.  2 — 8,  iv.  14,  v.  5,  8,  vi.  6,  vii.  3,  28, 
x.  29;  Rev.  ii.  18.  In  Mt.  vii.  23,  xiii.  41,  xvi.  27,  xxv.  31  ;  Acts 
x.  42,  xvii.  31,  we  are  taught  that  Christ  will  judge  the  world. 

The  above  quotations  prove  that  Paul's  conception  of  Christ 
was  shared  by  the  various  writers  of  the  New  Testament,  i.e.  by 
all  His  early  followers  whose  opinions  have  come  down  to  us. 


diss,  i]  DOCTRINAL   RESULTS  371 

This  whole  subject  I  have  discussed  at  length  on  pp.  215—300  of 
my  volume  entitled  Through  Christ  to  God. 

To  resume  our  argument.  We  have  seen  that  Paul  accepted,  in 
the  noonday  of  life,  the  great  fundamental  doctrines  of  this  epistle  ; 
and  that  they  took  hold  of  his  mind  and  heart  so  firmly  that  they 
carried  him  with  a  song  of  triumph  through  a  life  of  hardship 
and  peril.  We  saw  that  Paul's  belief  of  these  doctrines  rested 
entirely  on  the  authority  of  Jesus.  And  we  sought  to  know  some- 
thing of  the  Teacher  whose  word  was  sufficient  to  inspire  a  man 
like  Paul  with  confidence  so  complete.  Paul's  firm  belief  of  the 
Gospel  is  now  explained  by  his  equally  firm  belief  that  Jesus  is  the 
Son  of  God. 

8.  This  explanation,  however,  sufficient  as  it  is  for  the  point  in 
question,  by  no  means  satisfies  us :  for  it  has  brought  us  face  to 
face  with  a  far  more  wonderful  mental  fact  which  also  demands  ex- 
planation. How  came  it  that  Jesus  stamped  on  the  mind  of  Paul  the 
profound  impression  which  we  have  just  traced  as  reflected  on  the 
pages  of  this  epistle  ?  We  have  before  us  a  man  of  the  highest 
mental  power  and  moral  worth,  a  man  of  the  class  least  prone  to 
hero-worship.  Yet  before  Jesus  of  Nazareth,  a  fellow-countryman 
who  in  his  own  day  and  his  own  city  had  died  in  the  prime  of  life,  he 
bows  down  with  humble  submission  as  to  One  the  latchet  of  whose 
shoe  he  is  not  worthy  to  stoop  down  and  unloose.  This  absolute 
submission  to  Jesus  made  itself  felt  while  we  were  but  on  the 
threshold  of  the  epistle,  and  it  breathes  in  every  page.  There  is 
no  trace  of  familiarity,  or  of  that  equality  of  manhood  which  no 
human  distinctions  can  altogether  efface.  But  there  is  everywhere 
a  consciousness  of  the  honour  of  being  a  servant  of  a  Master  so 
illustrious.  In  2  Cor.  ii.  14,  Paul  counts  it  an  honour  to  be  led  as 
a  captive  in  the  triumphal  procession  of  so  mighty  and  benign  a 
conqueror. 

For  this  profound  submission,  I  seek  an  explanation.  Who  was 
Jesus  ?  how  came  He  to  obtain  such  ascendency  over  such  a  man  ? 
Certainly  Christ  did  something  infinitely  greater  than  anything 
Paul  could  do  ;  and  thus  compelled  him  to  bow  as  in  the  presence 
of  One  infinitely  greater  than  himself. 

Our  wonder  is  increased  by  the  fact  that  Jesus  and  Paul  never 


372  ROMANS  [diss,  i 

met  on  earth.  Only  by  hearsay  did  Paul  know  Jesus.  Con- 
sequently the  influence  of  Jesus  over  Paul  cannot  be  attributed 
to  the  divine  purity  and  beauty  of  the  life  of  Jesus.  For  an 
impression  thus  produced  could  not,  by  words,  be  conveyed  in 
force  sufficient  to  produce  the  effects  we  see  in  Paul.  The 
question  returns,  What  had  Jesus  done,  surpassing  utterly  all  that 
Paul  could  do,  to  lead  captive,  in  complete  and  willing  submis- 
sion, the  author  of  this  wonderful  epistle  ?  The  devotion  of  Paul 
to  Jesus  is  an  historic  fact  resting  on  evidence  most  conclusive 
which  demands  explanation.  It  is  a  known  effect ;  and  implies 
a  sufficient  cause. 

9.  Paul  himself  gives  the  explanation  and  points  to  the  cause. 
He  began  his  letter  by  saying  that  Jesus  was  marked  out  as  Son  of 
God  by  resurrection  of  the  dead.  His  resurrection  is  the  ground 
and  matter  of  saving  faith  :  chs.  iv.  24,  25,  x.  9.  Our  new  life  is  a 
union  with  the  life  of  the  Risen  One,  and  is  therefore  a  result  of 
His  resurrection  :  ch.  vi.  4,  9 — II,  vii.  4,  xiv.  9.  That  He  rose,  is 
a  pledge  that  none  can  tear  us  from  His  arms,  and  that  our  own 
dead  body  will  rise:  ch.  viii.  34,  11.  In  1  Cor.  xv.  13 — 21,  the 
faith  and  hope  of  Paul  and  his  companions  are  made  to  rest  on 
the  historic  fact  of  the  resurrection  of  Christ :  and  in  all  his  epistles 
it  occupies  a  chief  place. 

All  this  proves,  not  only  that  Paul  fully  believed  that  Jesus  rose, 
but  that  this  belief  exerted  a  great  influence  on  his  inward  and 
outward  life.  It  is  easy  to  believe  with  confidence,  even  upon 
slight  evidence,  a  matter  of  no  moment  to  us.  But  the  mind  of  an 
intelligent  man  will  not  be  at  rest  in  a  matter  vital  to  him  unless 
he  have  what  his  judgment  pronounces  to  be  sufficient  proof. 
To  Paul,  everything  hung  upon  the  fact  of  Christ's  resurrection : 
for  this  was  the  ground  of  his  confidence  in  Jesus  and  of  his 
belief  of  the  Gospel.  Consequently,  his  absolute  devotion  to 
Christ,  the  perfect  peace  which  reigns  over  the  entire  epistle,  and 
the  glowing  exultation  which  irradiates  every  page  attest  that  he 
had  what  he  thought  to  be  sufficient  evidence  that  Jesus  rose  from 
the  dead. 

The  absence  of  any  attempt  to  prove  that  Christ  rose  implies 
that  Paul's  confidence  was  shared  by  the  men  around  him.    Writing 


diss,  i]  DOCTRINAL   RESULTS  373 

to  Christians  at  a  distance  whom  he  has  never  seen,  he  takes  for 
granted  this  great  article  of  the  Christian  faith.  We  have  thus  in 
this  epistle  an  indirect  proof  of  the  unanimity  of  the  disciples 
of  Jesus  that  their  Master  rose  from  the  dead.  And  this  proof  is 
confirmed  by  the  confidence  with  which  the  various  N.T.  writers 
speak  of  the  resurrection  of  Christ  as  undoubted  fact. 

Paul's  profound  submission  to  Jesus  is  now  explained.  If  he 
believed  that  He  whom  the  thousands  of  Jerusalem  saw  dead 
upon  the  cross  had  come  back  in  triumph  from  the  grave,  that  He 
had  trampled  under  foot  the  tremendous  conqueror  before  whose 
approach  the  mightiest  on  earth  tremble  and  bow,  we  wonder  not 
that  in  His  presence  Paul  bowed  with  humble  reverence  as  before 
One  far  greater  than  man.  And,  if  he  believed  that  Jesus  came 
back  from  the  grave  in  order  that  through  its  shattered  portal  there 
might  shine  upon  His  murderers  and  upon  the  world  the  smile  of  a 
pardoning  God,  we  wonder  not  that  his  profound  submission  was 
raised  to  rapturous  devotion.  It  may  be  that  in  this  belief  we 
are  unable  to  share.  It  may  be  that  we  look  on  the  apostle  as  a 
dupe  and  a  fanatic.  But  indisputably  we  have  in  this  belief  an 
explanation,  the  only  conceivable  explanation,  of  Paul's  supreme 
and  undeniable  devotion  to  Jesus. 

10.  We  have  now  before  us  three  mental,  but  in  a  correct  sense 
historic,  facts  ;  viz.  Paul's  belief  that  the  Gospel  is  true,  his  belief 
that  Jesus  is  the  Son  of  God,  and  his  belief  that  Jesus  rose  from  the 
dead.  Each  of  these  beliefs  rests,  as  a  mental  fact,  on  unquestion- 
able historic  evidence.  The  first  is  accounted  for  by  the  second  ; 
the  second,  by  the  third  ;  and  the  third,  bearing  the  weight  of  the 
first  and  second,  now  demands  explanation.  Only  two  suppositions 
are  possible.  If  Jesus  actually  rose,  the  fact  of  His  resurrection 
will  abundantly  account  for  Paul's  confident  belief  that  He  rose. 
In  this  case,  we  can  easily  conceive  that,  even  while  persecuting 
the  Church,  the  evidence  for  the  resurrection  of  Jesus  pressed  with 
increasing  weight  upon  his  mind  ;  that  his  contact  with  Christians, 
hostile  though  it  was,  furnished  additional  evidence  day  by  day ; 
that  he  was  unable,  even  by  reckless  loyalty  to  Judaism,  to  shake 
off  the  growing  conviction  which  the  evidence  produced  ;  and  that 
the  appearance  of  the  Risen  One  on  the  way  to  Damascus  broke 


374  ROMANS  [diss,  i 

down  at  last  every  barrier  which  prejudice  and  interest  had  erected, 
and  brought  him  in  humble  penitence  to  the  feet  of  Jesus.  It  may 
be  objected  that  this  explanation  is  impossible,  that  it  involves 
an  interruption  of  the  unvarying  action  of  natural  forces,  and  thus 
disturbs  an  assumption  underlying  all  human  thought.  But  the 
resurrection  of  Jesus  does  not  imply  any  such  suspension  of  natural 
forces  :  it  implies  only  that,  just  as  in  living  bodies  certain  chemical 
forces  are  constantly  neutralised  by  the  presence  of  animal  life,  so 
in  the  dead  body  of  Jesus  a  higher  Power  neutralised  natural  forces 
which  reduce  other  dead  bodies  to  dust,  and  that  thus  what  in 
others  would  have  been  a  final  separation  of  body  and  soul  was  in 
Him  but  a  transient  sleep. 

If  we  reject  this  supposition,  we  are  compelled  to  believe  that  a 
man  whose  last  words  were  spoken  in  agony  from  a  cross  produced, 
with  or  without  design,  in  the  minds  of  thousands  of  Jews  a  full 
conviction  that  He  had  trampled  death  under  foot  and  risen  in 
triumph  to  the  skies  ;  and  that  He  produced  this  conviction  in  the 
mind  of  a  friend  of  His  murderers,  a  citizen  of  Jerusalem,  a  man  of 
accurate  observation  and  calm  judgment.  Nay  more.  So  thorough 
was  the  conviction  thus  produced  that  it  became  the  mainspring  of 
a  life  of  unwearied  toil  and  beneficence.  For  indisputably  Paul's 
belief  that  Christ  rose  from  the  dead  was  the  ground  of  the 
confidence  which  moved  him  to  preach  the  Gospel.  The  results  of 
his  preaching  and  of  that  of  others  who  shared  his  belief  are  before 
us  to-day.  All  the  effects  which  Christ  and  Christianity  have 
produced  in  the  world  have  been  brought  about  by  men  who 
believed  that  He  rose  from  the  dead,  and  who,  but  for  this  belief, 
would  have  achieved  nothing.  But  no  one  can  deny  that  Chris- 
tianity, in  spite  of  the  corruptions  with  which  it  has  been  soiled  and 
therefore  weakened  by  contact  with  a  corrupt  world,  nevertheless 
saved  the  world  from  the  utter  dissolution  into  which  in  Paul's  day 
society  was  sinking.  Consequently,  if  we  deny  the  resurrection  of 
Christ,  we  are  compelled  to  believe  that  a  delusion  has  saved  the 
world.  Mark  now  the  alternative.  We  must  believe  either  that 
there  was  present  in  the  human  body  of  Jesus  a  life  mightier  than 
the  life  which  lives  in  us,  and  that  this  mightier  life  rescued  His 
body  from  the  corruption  to  which  all  other  bodies  succumb,  or 


diss,  i]  DOCTRINAL   RESULTS  375 

that  the  eternal  law  which  compels  us  to  believe  that  to  know  the 
truth  is  for  man's  highest  good  has  been,  not  merely  suspended,  but 
for  centuries  set  aside,  and  that  a  delusion  has  saved  the  world. 
Renan  says  that  the  passionate  love  of  a  demented  woman  (Mary 
of  Magdala)  gave  to  the  world  a  resuscitated  God.  He  might  have 
said  that  she  gave  to  the  world  a  resuscitated  humanity. 

The  above  argument  is  further  developed  on  pp.  301 — 359  of  my 
Through  Christ  to  God. 

11.  If  we  accept  the  historic  fact  that  Jesus  rose  from  the  dead, 
we  shall  not  hesitate  to  acknowledge  that  He  is  the  Son  of  God  : 
for  none  can  deny  that  He  claimed  to  be  such.  If  we  acknow- 
ledge His  claim,  we  shall  believe  with  perfect  and  well-grounded 
confidence  the  great  doctrines  of  this  epistle  :  for  indisputably 
they  came  from  His  lips.  And,  if  we  accept  these  doctrines, 
Paul's  argument  will  compel  us  to  accept  the  teaching  of  the 
whole  epistle  :  for  the  whole  is  a  logical  development  of  these 
great  doctrines.  Thus,  as  asserted  in  1  Cor.  xv.  17,  the  Christian 
hope  rests  on  the  historic  fact  of  the  resurrection  of  Christ. 
In  our  defence  of  this  hope,  we  pass  by  other  miracles  and  take 
up  an  impregnable  position  by  our  Master's  empty  grave. 

12.  Such  is  the  historic  evidence  for  the  great  doctrines  assumed 
in  this  epistle.  But  it  is  not  the  whole  evidence.  Indeed,  our 
verdict  on  its  sufficiency  will  probably  be  determined  by  other 
evidence  found  in  our  own  hearts  and  lives.  This  we  may  call 
the  subjective,  the  former  the  objective,  evidence  for  the  Gospel. 
It  is  true  that  the  good  news  of  salvation  is  not,  like  the  name 
of  God,  written  on  the  open  page  of  the  material  universe,  nor, 
like  the  Law,  on  the  inner  tables  of  man's  heart.  Its  manifestation 
was  reserved  for  the  coming  of  Christ.  But  it  nevertheless 
receives  confirmation  from  both  these  sources.  For  it  reconciles 
God's  goodness  towards  mankind  as  revealed  (Acts  xiv.  17)  in 
Nature  with  His  anger  against  sinners  as  revealed  in  the  Law. 

Do  as  we  will,  we  cannot  silence  the  voice  of  authority  which 
speaks  in  our  hearts  and  forbids  us  to  be  at  rest  while  we  continue 
in  sin.  Nor  can  we  save  ourselves  from  sin,  or  wipe  out  the 
condemnation  written  within.  Of  this  universal  consciousness 
of  guilt  and  shame,  the  heathen  world  ancient  and  modern  gives 


376  ROMANS  [diss,  i 

abundant  proof.  Yet  Nature  tells  us  that  God  is  good.  But, 
left  to  ourselves,  we  cannot  think  of  Him  without  fear.  All  this 
prepares  us  for  a  Gospel  which  proclaims  salvation  from  the 
penalty  and  power  of  sin,  by  the  free  gift  and  the  power  of  God. 
Moreover,  so  sacred  do  we  feel  the  sequence  of  sin  and  suffering 
to  be  that  we  are  not  surprised  to  hear  that  the  announcement  of 
pardon,  which  seems  to  break  this  sequence,  is  accompanied  by 
a  proof,  the  most  tremendous  we  can  conceive,  of  the  essential 
deadliness  of  sin.  It  is  easier  to  believe  the  story  of  the  cross 
than  to  believe  that  it  was  invented  by  man.  And,  when  we  have 
found  by  experience  that  we  cannot  be  saved  from  sin  except  by 
a  moral  power  infinitely  greater  than  our  own  moral  strength, 
we  are  prepared  to  hear  that  this  mightier  power  has  taken  historic 
form  in  the  resurrection  of  Jesus.  But,  if  we  have  never  felt  our 
need  of  a  saviour  greater  than  ourselves,  we  shall  accept  any 
explanation,  however  absurd,  rather  than  believe  that  God  has  put 
forth  on  our  behalf  a  power  altogether  needless.  In  this  case, 
however,  the  apostles'  belief  that  Christ  rose,  and  the  results  of 
their  belief,  will  remain  phenomena  unparalleled  in  history,  an 
enigma  which  no  one  can  solve. 

Many  of  my  readers  have  still  better  inward  proof.  They  have 
dared  to  believe  these  doctrines  ;  and  have  found,  in  proportion 
to  their  belief,  an  inward  moral  power  carrying  them  onwards 
and  upwards  along  the  path  marked  out  by  the  principles  of 
morality  written  within.  To  them,  not  only  has  the  Law  been, 
by  revealing  their  moral  weakness  and  their  danger,  a  guardian- 
slave  (Gal.  iii.  24)  which  has  led  them  to  Christ,  but  it  each 
day  affords,  by  marking  out  authoritatively  the  right  path,  an 
abiding  proof  of  the  divine  origin  of  the  Gospel  which  gives 
them  moral  strength  to  walk  in  the  path  thus  marked  out.  They 
have  thus,  in  a  very  real  sense,  put  to  the  test  the  assertions  of 
the  Gospel,  and  have  found  them  to  be  true.  The  evidence  on 
which  they  at  first  believed  the  Gospel  and  accepted  Christ  as 
a  Saviour  from  sin  was  rational,  and  sufficient  for  their  need  then. 
And  the  fuller  evidence  they  have  since  received,  evidence  in- 
creasing day  by  day  as  each  fresh  trial  reveals  the  sufficient 
grace  and  power  of  God,  will  enable  them  to  approach  the  last 


diss,  n]  DOCTRINAL   RESULTS  377 

great  foe,  the  dread  conqueror  of  man  but  himself  conquered  by 
the  Son  of  Man,  without  fear  and  with  a  shout  of  triumph  and 
a  song  of  praise  to  Him  who  has  given  them  the  victory. 


DISSERTATION  II 
PAULS    VIEW  OF  THE    WAY  OF  SALVATION 

Since  the  practical  effect  of  the  objective  evidences  for  the 
Gospel  depends  on  our  own  inner  life,  we  will  now  reproduce  in 
outline  the  picture  of  the  Christian  life  given  in  this  epistle. 

1.  Man  unsaved.  Paul  justifies  the  proclamation  of  pardon 
by  saying  that  all  men  have  sinned  :  ch.  iii.  9,  19,  23.  He  singles 
out  a  man  and  tells  him  that  he  not  only  has  sinned  but  is  still 
sinning,  and  that  by  judging  others  he  condemns  himself  :  ch.  ii.  1. 
Sin  is  a  burden  under  which  all  lie,  and  from  which  none  can  save 
himself  by  future  obedience  :  ch.  iii.  9,  20.  Consequently  the  whole 
world  stands  before  God  without  excuse,  and  condemned  :  v.  19. 
Paul  and  his  readers  were  themselves  formerly  sinners,  and  enemies 
needing  to  be  reconciled  to  God:  ch.  v.  8— 11.  What  he  says  of 
them  must,  in  his  view,  be  true  of  all  mankind. 

Again,  sin  is  not  only  an  act  committed  but  a  hostile  power  to 
which  sinners  are  given  up  by  God  :  ch.  i.  24,  26,  28.  It  is  a  master 
to  whose  service  they  once  devoted  their  powers  to  do  what  the 
Law  forbids  :  ch.  vi.  17,  19.  This  now  covers  them  with  shame  : 
v.  21.  While  committing  sin,  they  knew  and  approved  the  right ; 
but  the  master  they  served  was  a  power  dwelling  within  them  and 
forcing  them  to  do  what  their  better  self  detested  :  ch.  vii.  18 — 23. 
In  their  own  bodies  sin  had  set  up  its  throne  ;  and  so  complete  was 
its  sway  that  the  appetites  of  the  body  controlled  their  thought, 


378  ROMANS  [diss,  ii 

and  led  them  along  a  path  leading  to  destruction  :  chs.  vi.  12, 
viii.  5,  6,  vi.  21,  23.  From  this  fatal  bondage,  they  could  not  save 
themselves  :  ch.  vii.  24.  All  this  was,  in  Paul's  view,  consistent 
with  occasional  and  praiseworthy  obedience  :  ch.  ii.  26,  27. 

2.  The  Law.  As  a  means  of  leading  men  to  take  the  first  steps 
in  the  way  of  salvation,  God  gave  the  Law.  The  Jews  read  it  in 
the  Old  Testament ;  the  Gentiles  read  it  as  written  in  their  own 
hearts  :  ch.  ii.  14,  15.  But  the  Law  only  revealed  the  tremendous 
and  universal  power  of  sin :  ch.  iii.  20.  It  was  given  in  order  to  reveal 
to  all  men  the  punishment  which  God  will  inflict  on  all  sinners,  and 
to  which  therefore  all  men  are  exposed  :  ch.  iii.  19.  God  thus 
exerts  on  all  men  an  influence  leading  them  towards  repentance  : 
ch.  ii.  4.  The  Law  gives  to  the  inborn  principle  of  sin  a  living 
power,  and  thus  becomes  an  instrument  by  which  sin  brings  us 
under  condemnation  to  death  :  ch.  vii.  II,  For  this  end,  it  was 
given:  chs.  v.  20,  vii.  13.  It  commends  itself  to  that  which  is 
noblest  within  us,  and  thus  evokes  efforts  after  obedience;  but  the 
repeated  failure  of  these  efforts  reveals  the  awful  truth  that  we  are 
powerless  to  obey,  that  we  are  in  the  grasp  of  an  enemy  who 
is  also  an  enemy  of  God  and  who  dwells  in  our  own  bodies  : 
ch.  vii.  22,  23.  The  Law  thus  extorts  a  cry  for  deliverance  :  v.  24. 
When  it  has  done  this,  it  has  attained  its  purpose.  Henceforth 
salvation,  in  its  successive  steps,  will  be  a  realisation,  not  only  of 
God's  purpose  of  mercy,  but  of  man's  eager  and  intelligent  desire. 

3.  Justification.  To  men  thus  repentant,  God  speaks  again. 
He  proclaims  in  the  Gospel  that  He  accepts  as  righteous  all  who 
believe  :  ch.  iii.  22.  He  thus  reveals,  to  men  who  cannot  obtain 
righteousness  by  their  own  effort,  a  righteousness  which  is  His 
gift.  This  gift  of  righteousness  is  practically  pardon.  To  make  it 
consistent  with  His  own  justice,  God  gave  Christ  to  die  :  v.  26. 
And,  as  a  proof  of  the  divine  authority  of  the  proclamation  and  as  a 
rational  ground  for  the  faith  which  He  requires,  God  raised  Him 
from  the  dead  :  ch.  iv.  24,  25. 

Paul  assumes  that  his  readers  have  already  a  secure  place  in  the 
favour  of  God,  are  already  justified  and  reconciled  :  ch.  v.  2,  9 — 11. 
That  they  exult  in  hope  of  the  glory  of  God,  implies  that  they 
are  conscious  of  forgiveness.     And  this  consciousness  is  involved 


diss,  n]  DOCTRINAL   RESULTS  379 

in  the  nature  of  faith.     Paul  proves  by  argument,  in  vv.  5 — 11,  that 
this  hope  rests  on  a  solid  foundation. 

4.  Paul  assumes  that  his  readers  have  the  indwelling  presence 
of  the  Holy  Spirit  :  chs.  v.  5,  viii.  9—16.  The  absence  of  the 
Spirit  would  be  a  proof  that  they  do  not  belong  to  Christ :  ch.  viii.  9. 
Hence  we  infer  that  the  Spirit  was  given  to  them  together  with 
justification,  when  they  believed  and  were  baptized  :  cp.  Gal.  iii.  14, 
Acts  ii.  38.  He  proves  Himself  to  be  the  Spirit  of  God,  by  enabling 
them  to  fulfil  the  Law  and  to  conquer  sin  :  ch.  viii.  4,  13.  He 
reveals  to  them,  by  means  of  the  historic  fact  of  the  death  of 
Christ,  God's  infinite  love,  the  sure  ground  of  their  hope  of  final 
salvation  :  ch.  v.  5 — 10.  He  calls  forth  within  them,  by  this 
revelation  of  God's  fatherly  love,  the  confidence  of  sons,  and  calls 
forth  from  that  in  them  which  is  most  akin  to  Himself,  their  own 
spirit,  the  cry  Father.  They  know  that  this  is  no  earth-born  cry, 
but  the  voice  of  God's  Spirit  in  them  ;  and  they  therefore  accept 
it  as  a  divine  testimony  that  they  are  God's  sons  and  heirs  of  life 
eternal :  ch.  viii.  16,  17. 

5.  Holiness.  We  pass  now  from  blessings  which  Paul  every- 
where assumes  that  his  readers  possess  to  others  which  he  urges 
them  at  once  to  claim.  He  recalls  their  baptism,  the  outward  and 
visible  gate  through  which  they  entered  the  Christian  life,  and  the 
form  in  which  the  rite  was  administered.  It  was  the  funeral 
service  of  their  old  life  :  in  it  they  were  formally  and  publicly  laid 
in  the  grave  of  Christ :  ch.  vi.  4.  This  implies  that  God  designs 
them  to  be  dead  and  risen  with  Christ,  i.e.  to  be  sharers  with  Him 
of  the  results  of  His  own  death  and  sharers  of  His  resurrection  life. 
Now  by  His  death  Christ  escaped  from  the  curse  of  our  sin  :  and 
His  life  is  one  absolutely  devoted  to  God.  God's  purpose  is  that 
His  servants,  by  inward  contact  with  Christ,  be  made  free  from 
sin  and  live  a  life  of  unreserved  consecration  to  God.  Since 
Christ's  burial  and  their  own  baptism  are  past,  Paul  speaks  of  their 
former  life  as  already  ended  and  themselves  as  buried  in  Christ's 
grave.  But  he  finds  it  needful  to  urge  them  to  appropriate,  by  the 
reckoning  of  faith,  this  full  salvation  :  ch.  vi.  11.  In  urging  this, 
he  uses  sacrificial  language,  in  chs.  vi.  13,  xii.  11  ;  and  in  ch.  xiii.  14, 
represents  Christ  as  a  holy  garment  to  be  put  on.     All  this  implies 


380  ROMANS  [diss,  ii 

that  not  all  the  justified  are  actually  dead  to  sin  and  living  only 
for  God  :  and  the  exhortation  to  appropriate  by  faith  the  new  life 
implies  that  it  is  a  work  and  gift  of  God.  Thus  is  realised  in  us,  by 
the  agency  (ch.  xv.  16)  of  the  Holy  Spirit,  that  subjective  holiness 
(ch.  i.  4)  which  is  a  conspicuous  feature  of  the  Son  of  God,  the 
normal  relation  (ch.  xi.  36)  of  the  creature  to  the  Creator,  and  the 
due  complement  of  (ch.  i.  7)  the  objective  holiness  conferred  by 
the  Gospel  call  on  all  who  obey  it. 

6.  Progress.  The  above  initial  blessings  must  be  followed  by 
growth  in  Christ :  but  of  this  Paul  has  little  to  say.  Day  by  day 
our  mind  is  being  restored  to  the  original  clearness  lost  (ch.  i.  21) 
by  sin ;  and  thus  day  by  day  our  entire  character  is  changed  in  a 
direction  opposite  to  that  of  the  world  around  :  ch.  xii.  2.  This 
renewal  gives  to  us  increasing  power  to  distinguish  what  is,  from 
what  is  not,  pleasing  to  God.  To  aid  this  growth  in  spiritual 
intelligence,  Paul  wrote  Div.  v.  of  this  epistle. 

Since  unreserved  devotion  to  God  implies  constant  victory  over 
sin,  and  since  the  force  of  habit  is  weakened  by  contrary  action, 
our  life  is  a  gradual  and  progressive  destruction  of  the  surviving 
power  of  our  past  actions  :  for  these,  though  daily  overcome,  are 
still  a  power  against  which  we  have  to  contend  :  ch.  viii.  13. 
By  spiritual  growth,  this  opposing  power  is  daily  weakened. 

7.  Our  Environment.  Though  already  sons  and  heirs  of  God, 
and  rejoicing  in  hope  of  the  coming  glory,  we  are  surrounded  by 
hostile  influences.  But  this  need  not  surprise  us  :  for  our  present 
state  is  one  of  hope,  and  hope  implies  absence  of  the  good  things 
hoped  for :  ch.  viii.  24.  Our  adversaries  cannot  make  us  afraid  : 
for,  before  they  existed  and  before  the  world  was,  we  were  pre- 
destined by  God  to  be  sharers  of  the  glory  of  His  Son  :  v.  29. 
From  this  we  infer  that  our  afflictions  are  permitted  only  in  order 
that  they  may  work  out  for  us  God's  eternal  purpose  of  mercy  : 
v.  28.  We  find  it  to  be  so.  Our  afflictions  afford  proof  of  the 
faithfulness  of  God,  who  daily  delivers  us,  and  thus  confirm  our 
hope  :  ch.  v.  3,  4.  The  contrast  between  our  circumstances  and 
the  aspirations  put  within  us  by  the  Spirit  assures  us  that  our 
present  position  is  but  for  a  time  :  and  this  assurance  is  confirmed 
by  the  state  of  Nature  around  us  :  ch.  viii.  19—27.     God  has  given 


diss.  11]  DOCTRINAL   RESULTS  381 

us,  by  the  death  of  His  Son,  abundant  proof  that  He  is  on  our  side  ; 
and,  if  so,  nothing  can  harm  us  :  w.  31 — 39. 

8.  The  Church.  Throughout  the  exposition  of  the  Gospel  we 
have  no  mention  of  the  Church  or  of  church-officers.  Paul  deals 
only  with  the  individual  believer,  in  his  relation  to  God,  to  Christ, 
and  to  the  Spirit  of  God.  This  suggests  irresistibly  that  the 
salvation  announced  by  Christ  is  not  conditioned  by  any  order  of 
men  or  visible  organization  as  its  sole  channel.  In  this  respect 
this  epistle  presents  a  marked  contrast  to  Ex.  xxviii.  and  xxix., 
where  an  order  of  priests  is  a  conspicious  feature  of  the  new  order 
of  religious  worship. 

We  have  however  been  more  than  once  reminded  that  we 
stand  within  the  precincts  of  the  Church.  Paul  assumes  that  his 
readers  have  been  baptized,  and  speaks  of  confession  with  the 
mouth  as  a  condition  of  salvation  :  chs.  vi.  4,  x.  9,  10.  This 
implies  that  saving  faith  is  accompanied  by  outward  confession. 
Believers  are  twigs  of  an  olive  tree,  drawing  nourishment  from  its 
root  :  ch.  xi.  17 — 24.  They  are  compared  to  a  living  body  con- 
sisting of  various  and  variously-endowed  members  animated  and 
bound  together  by  one  life-giving  Spirit,  each  helping  and  needing 
the  others.  Our  brotherhood  in  the  Gospel  binds  us  to  consider, 
not  merely  our  own  welfare,  but  that  of  others,  even  at  the  cost  of 
self-denial :  chs.  xiv.  19 — xv.  2.  The  strong  may  strengthen  and 
encourage  others,  and  the  reckless  may  injure  and  destroy  others  : 
chs.  i.  11,  12,  xiv.  15. 

Phcebe  was  apparently  an  officer  of  the  church  in  Cenchreae : 
ch.  xvi.  1.  We  read  in  vv.  5,  16  of  the  churches  of  the  Gentiles 
and  of  Christ.  There  was  a  church  in  the  house  of  Aquila :  and 
Gaius  was  host  "of  the  whole  church."  All  this  reveals  com- 
munities more  or  less  organized. 

9.  The  Civil  Power.  That  the  Roman  Christians  were 
members  of  the  Church,  does  not  lessen,  but  sanctifies,  their 
obligation  as  citizens  of  the  State.  Civil  Government  is  a  divine 
institution  :  and  earthly  rulers  are  men  to  whom,  for  our  good, 
God  has  given  authority  to  punish  and  reward.  Consequently, 
obedience  to  them  is,  to  us,  a  matter  of  conscience. 

10.  The  Future.     As   Paul  stands  by  the  empty  grave  of 


382  ROMANS  [diss,  hi 

Christ,  he  looks  forward  with  confidence  to  the  rescue  of  his  own 
body  from  the  hand  of  death:  ch.  viii.  II,  23.  Already  a  son  of 
God,  he  looks  forward  to  a  share  of  the  inheritance  and  the  glory 
of  the  Firstborn  Son  :  ch.  viii.  17.  The  present  life  is  but  a  night 
of  watching.  The  night  is  almost  gone,  and  will  soon  give  place 
to  the  eternal  day  which,  to  Paul's  expectant  gaze,  is  already 
dawning  :  ch.  xiii.  12. 


DISSERTATION  III 

PAUL'S    VIEW  OF  THE  JEWISH  SCRIPTURES 

1.  The  argument  of  this  volume  is  now  complete.  By  com- 
parison of  various  existing  documents,  we  found  decisive  proof  that 
the  Epistle  to  the  Romans  was  written  or  dictated  by  Paul,  and 
that  it  is  correctly  reproduced  in  our  copies.  From  the  epistle 
itself  we  learnt  that  he  confidently  believed  that  Christ  announced 
forgiveness  of  sins  and  a  new  life  in  the  Spirit  of  God  for  all  who 
put  trust  in  Him,  that  He  claimed  to  be  in  a  unique  sense  the  Son 
of  God,  and  that  in  proof  of  this  claim  God  raised  Him  from  the 
dead.  We  found  that  this  belief  was  shared  by  the  various  writers 
of  the  New  Testament.  For  this  unanimous  belief  of  the  early 
disciples  of  Jesus,  and  for  its  effect  upon  them  and  through  them 
upon  the  world,  we  could  find  no  explanation  or  sufficient  cause 
except  that  Christ  actually  rose  from  the  dead,  that  He  actually 
claimed  to  be  the  Son  of  God,  and  actually  announced  salvation 
for  all  who  put  faith  in  Him.  Thus  in  the  documents  examined, 
read  in  the  light  of  undoubted  facts,  we  found  a  full  and  reliable 
statement  of  the  Gospel  and  decisive  proof  of  the  great  facts  on 
which  rests  the  Christian  hope. 


diss,  in]  DOCTRINAL   RESULTS  383 

Throughout  our  inquiry,  we  did  not  ascribe  to  any  part  of  the 
Bible  infallible  or  special  authority.  We  merely  accepted  this 
epistle  as  written  by  an  honest  and  intelligent  man.  Although  we 
referred  to  other  N.T.  writings,  we  did  not  take  for  granted  even 
their  historic  correctness,  but  simply  accepted  their  unanimous 
testimony  as  proof  that  Paul's  belief  was  shared  by  the  other 
early  disciples  of  Jesus.  Owing  to  the  number  and  variety  of 
these  witnesses,  their  testimony,  estimated  as  we  should  estimate 
any  other  testimony,  would  remain  unshaken,  in  reference  to  the 
matters  discussed  in  this  volume,  even  if  some  of  their  statements 
contradicted  each  other,  or  contradicted  reliable  contemporary 
history.  For  their  unanimity  can  be  accounted  for  only  by  the 
truth  of  that  in  which  they  agree. 

2.  At  the  same  time,  we  can  gather  from  this  epistle  Paul's  view 
of  the  authority  of  the  Old  Testament ;  and  we  shall  do  well  to 
study  it. 

He  accepts,  without  a  shadow  of  doubt,  its  narratives  as  historic 
fact  ;  e.g.  the  story  of  Abraham,  of  Rebecca's  children,  of  Pharaoh, 
of  Moses  at  Sinai,  and  of  Elijah  :  chs.  iv.,  ix.  8,  9 ;  vv.  10,  17,  15  ; 
xi.  2.  In  ch.  v.  12 — 14,  he  calls  attention  to  analogy  resting  on  the 
story  of  the  Fall,  thus  showing  that  he  accepted  that  story  as  a 
correct  account  of  the  spiritual  history  of  the  early  morning  of  our 
race.  He  accepts,  in  ch.  iv.  3,  a  statement  in  Gen.  xv.  6  of  what 
took  place  in  the  heart  of  Abraham  and  in  the  mind  of  God,  and 
makes  it  a  basis  of  important  argument.  In  ch.  iv.  9— 11,  he  builds 
an  argument  upon  the  order  in  time  of  Gen.  xv.  6  and  xvii.  10. 
Words  expressly  attributed  to  God  in  the  O.T.  are  accepted  by 
Paul  as  the  voice  of  God  in  chs.  iv.  17,  18,  vii.  7,  ix.  7,  9,  12,  13,  15, 
17,  25,  26,  33,  x.  5,  11,  13,  20,  21,  xi.  4,  26,  xiii.  9,  xiv.  11.  Of  the 
many  quotations  from  the  Pentateuch,  Paul  attributes  to  Moses 
cnly  Lev.  xviii.  5,  containing  God's  words  to  Moses,  and  Dt.  xxxii.  21, 
from  the  song  of  Moses.  We  have  therefore  no  right  to  say  that 
he  accepted  the  whole  Pentateuch  as  written  by  him.  Psalms 
xxxii.  and  lxix.  are  attributed  to  David  :  and  we  notice  that  both 
have  superscriptions  attributing  them  to  him.  Isa.  i.  9,  x.  22, 
xi.  10  ;  liii.  1,  lxv.  1  are  ascribed  to  Isaiah  ;  Hos.  i.  10,  ii.  23  to 
Hosea.     Elsewhere  the  authors  are  not  mentioned. 


384  ROMANS  [diss,  hi 

In  all  these  quotations,  Paul's  one  thought  is  to  educe  their 
spiritual  significance,  and  especially  their  bearing  on  the  Gospel  of 
Christ.  Every  detail  with  this  bearing  is  important :  all  else  is  left 
out  of  sight.  This  forbids  us  to  claim  Paul  as  asserting  or  assuming 
the  historic  truth  of  such  details  as  have  no  bearing  on  the  spiritual 
life  ;  or  to  attempt  to  settle  questions  of  O.T.  authorship  by  casual 
allusions  in  the  letters  of  Paul.  See  further  on  pp.  89—91  of  my 
volume  on  Galatians. 

3.  Again,  Paul  not  only  receives  the  Old  Testament  as  a  reliable 
narrative  of  facts  but  accepts  ordinary  words  of  its  writers  as  the 
Law  of  God  :  so  ch.  iii.  19,  where  foregoing  quotations  from  the 
Psalms  and  the  Book  of  Isaiah  are  so  accepted.  He  thus  separates 
the  books  quoted  and  all  others  which  stand  on  the  same  level  from 
all  other  literature  as  a  declaration  of  the  will  of  God.  Just  so,  the 
written  laws  of  a  nation  stand  apart  from  its  other  literature.  In 
ch.  xi.  9,  a  prayer  of  David  is  quoted  as  setting  forth  the  principles 
of  God's  moral  government.  In  harmony  with  this,  Paul  often 
attributes  to  the  O.T.  writings  a  purpose  far  beyond  their  writer's 
thought :  e.g.  descriptions  of  bad  men  are  in  ch.  iii.  19  said  to  have 
been  spoken  in  order  to  bring  the  whole  world  silent  and  guilty 
before  the  bar  of  God.  The  story  of  Abraham  was  written  in  order 
to  lead  us  to  justification  through  faith  ;  and  the  Scriptures  as 
a  whole  were  written  for  our  instruction  and  encouragement : 
chs.  iv.  24,  xv.  4  ;  cp.  Gal.  iii.  8,  22.  With  this  agrees  Paul's  habit 
of  quoting  without  the  author's  name,  and  quoting  the  O.T.  as  a 
final  authority.  This  explains  the  august  title  given  to  the  Jewish 
Scriptures  in  ch.  i.  2,  at  the  beginning  of  the  epistle  :  Holy 
Writings  :  similarly  2  Tim.  iii.  15,  16,  Sacred  Letters  .  .  .  God- 
breathed.  Paul  thus  puts  the  Jewish  Scriptures  among  the  holy 
objects  of  the  Old  Covenant,  as  standing  in  special  relation  to  God 
and  thus  separated  from  all  other  books.  This  we  can  now  under- 
stand. If  the  O.T.  be  true,  it  is  a  record  of  supernatural  revelations 
given  by  God  to  men  before  the  coming  of  Christ :  and,  if  so,  its 
lofty  spiritual  tone,  helpful  even  to  the  disciples  of  Christ,  and  the 
absence  of  all  polytheism  reveal,  even  in  the  record,  the  guiding 
hand  of  the  Spirit  of  God. 

From  the  confidence  with  which  Paul  quotes  the  O.T.  as  decisive, 


Diss,  m]  DOCTRINAL   RESULTS  385 

we  infer  that  these  opinions  were  held  by  both  his  readers  and 
opponents.  This  is  confirmed  by  the  fact  that  similar  honour  is 
paid  to  the  Old  Testament  throughout  the  New  Testament  :  so 
Jno.  v.  46,  47,  x.  35,  Mt.  xix.  7,  Acts  iv.  25,  Heb.  x.  15 — 17.  The 
same  honour  is  paid  by  Jewish  contemporaries.  So  Josephus,  in 
bk.  i.  7,  8  of  his  work  Agaifist  Aftion,  says  that  the  O.T.  was 
written  by  prophets  led  by  an  "  inbreathing  from  God  :  "  similarly 
Philo,  Life  of  Moses  bk.  iii.  23. 

The  historic  truthfulness  of  the  O.T.,  as  of  the  N.T.,  must  be 
tested  and  measured  by  the  methods  of  sound  historic  criticism. 
In  such  inquiry,  we  must  take  into  calculation  the  harmonious 
account  given  by  the  O.T.  writers  of  the  civil  and  religious  history 
of  their  race  ;  the  clear  knowledge  of  a  personal  God,  the  Creator 
and  Ruler  of  the  world,  the  righteous  and  loving  friend  of  all 
men,  so  much  superior  to  that  possessed  by  any  other  ancient 
people ;  and  the  glowing  pictures  of  blessing  to  come,  which  are 
in  part  receiving  fulfilment  to-day  in  the  spreading  blessings  of 
Christianity,  which  took  its  rise  in  Israel.  In  my  view,  the  only 
explanation  of  all  the  facts  of  the  case  is  that  God,  who  gave  to 
men  in  Christ  a  final  revelation  of  His  purpose  of  mercy,  gave 
to  Abraham  and  through  Moses  to  Israel  earlier  revelations 
preparatory  to  the  Gospel  of  Christ ;  and  that  in  the  Old 
and  New  Testaments  respectively  we  have,  by  the  agency  of 
the  Holy  Spirit,  prompting  and  controlling  the  writers,  records 
of  these  revelations  sufficiently  extensive  and  accurate  for  the 
spiritual  needs  of  men. 

The  above  judgment  may,  I  believe,  be  accepted  with  full  con- 
fidence. But  I  observe  with  gratitude  that  the  historic  fact  of  the 
resurrection  of  Christ,  the  justice  of  His  claim  to  be  in  a  unique 
sense  the  Son  of  God,  and  the  truth  of  the  great  fundamental 
doctrines  asserted,  expounded,  and  defended  in  this  epistle,  all 
which  are  far  more  important  to  us  than  the  precise  nature  of  the 
authority  of  the  Bible — I  observe  that  these  rest  upon  evidence 
still  broader  and  firmer.  Consequently,  our  belief  of  the  facts  and 
doctrines  of  the  Gospel  will  not  be  disturbed  by  any  perplexity 
about  the  authorship  of  some  parts  of  the  Bible  or  the  correctness 
of  some  of  its  statements. 

25 


386  ROMANS  [diss.  m 

In  another  volume  I  have  expounded  the  Epistles  to  the 
Corinthians,  which  give  us  a  wonderful  picture  of  Paul's  apostolic 
activity  and  pastoral  care  and  of  one  of  the  churches  planted  by 
him  :  and  in  a  third  volume  I  have  expounded  the  Epistle  to  the 
Galatians,  a  letter  most  closely  related  to  the  epistle  before  us,  but 
dealing  with  the  same  topics  in  a  more  practical  and  personal 
manner.  These  three  volumes  cover  the  second  group  of  Paul's 
letters,  those  written  in  the  noonday  of  his  apostolic  activity.  In  a 
fourth  volume  I  have  expounded  the  Epistles  to  the  Ephesians, 
Philippians,  Colossians,  and  to  Philemon  ;  all  written  in  prison, 
apparently  from  Rome,  and  embodying  the  maturest  thought  of 
the  great  apostle.  These  two  groups  include  four-fifths  of  his 
writings.  In  addition  to  them  we  have  only  two  Epistles  to  the 
Thessalonians  written  much  earlier  than  those  mentioned  above  ; 
and  those  to  Timothy  and  Titus,  written  near  the  close  of  Paul's 
life.  These  earliest  and  latest  epistles  do  not  modify  the  con- 
ception of  Christ  and  the  Gospel  embodied  in  the  epistles  I  have 
annotated.  But  the  earlier  group  gives  much  greater  prominence 
to  the  return  of  Christ  to  judge  the  world,  and  the  later  one  to  the 
duties  of  the  officers  of  the  apostolic  Churches. 

In  these  four  groups  of  letters  we  have  a  full  and  permanent 
embodiment  of  Paul's  conception  of  the  Gospel  and  of  Christ. 
This  conception^  thus  recorded,  is  an  all-important  component  part 
of  the  documentary  evidence  for  the  Gospel  of  Christ.  Its  infinite 
value  reveals,  in  these  letters  of  Paul  to  the  Christians  of  his  own 
day,  a  gift  of  God  to  His  Church  in  all  ages. 


Printed  by  Hazcll,  Watson,  &  Vincy,  Let.,  London  and  Aylesbury. 


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